BX 8711 .A27 1882 
 Swedenborg, Emanuel, 1688- 
 1772 . 
 
 The four leading doctrines 
 of the new church 
 
 Presented to 
 
 AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY. 
 OF THE CITY OF NEW YORK. 
 
 Incorporated A. D. 1850, for the Printing, Publishing, and Circulating; 
 o< the Theological Works of Emanuel Swedenborg, 
 for Charitable and Missionary purposes. 
 

 Digitized by 
 
 the Internet Archive 
 
 
 
 
 in 2014 
 
 
 
 https://archive.org/details/fourleadingdoctr00swed_1 
 
FOUR LEADING DOCTRINES 
 
 0? 
 
 THE NEW CHUECH. 
 
Published by The American Sivedenborg Printing and Publishing Soci- 
 ety, organized for the purpose of Stereotyping, Printing and 
 Publishing Uniform Editions of the Theological Writings of 
 Emanuel Sivedenborg, and incorporated in the State of New 1 'ork, 
 A.D., 1850. 
 
THE 
 
 FOUR LEADING DOCTRINES 
 
 OF ' 
 
 THE NEW CHURCH, 
 
 SIGNIFIED BY THE NEW JERUSALEM IN THE REVELATION: 
 
 BK1NU VHlAJfi CONCKRKIK» 
 
 THE LORD; THE SACRED SCRIPTURE; FAITH ; AND LIFE. 
 
 BY EMANUEL SWEDENBOKG, 
 
 Servant of the Lord Jesus Christ. 
 
 NEW YORK: 
 AMERICAN SWEDENBOEG PRIMING AND PUBLISHING SOCIETY. 
 
 18S2 
 
CONTENTS. 
 
 THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE 
 LORD. 
 
 No. r.y* 
 
 The whom Sacred Scripture treats of the Lord, and the Lord is 
 
 the Word 1 13 
 
 Bv the Lord's fulfilling all the contexts of the Law, is meant, 
 
 THAT Hk FULFILLED ALL THE CONTENTS OF THE WORD 8 26 
 
 L By the Law, in a strict sense, are meant the Ten Command- 
 ments of the Decalogue ibiJ. 
 
 U. By the Law, in a more extensive sense, are meant all 
 
 things that are written in the five books of Moses 9 ibid. 
 
 III. By the Law, in the most extensive sense, are meant all 
 
 things that are contained in the Word 10 27 
 
 The Lord came into the World to subjugate the Hells, and to 
 
 GLORIFY HIS HUMAN ; AND THE PaSSIoN OF THE Cl:OSS WAS THE I.AsT 
 
 combat, by which He fully Conquered the Hells, and fully 
 
 glorified his hl.man 12 29 
 
 The Lord, by the Passion of the Cross, did not take away Sins, but 
 
 bore them 15 84 
 
 The Imputation of the Lord's Merit properly means no thing else 
 
 than the remission of slns after repentance 18 39 
 
 The Lord, as to his Divine Human, is called the Son of God ; and, 
 
 as to the Word, the Son of Man 19 41 
 
 L The Lord is called the Son of Man when the Passion is 
 
 treated of 24 45 
 
 II. The Lord is called the Son of Man when Judgment is 
 
 treated of 25 ibid. 
 
 III. The Lord is called the Son of Man where his Coming is 
 treated of 26 46 
 
 IV. The Lord is called the Son of Man where Redemption, Salva- 
 tion, Reformation, and Regeneration are treated of 27 4 7 
 
 Because the Son of Man tiffnifies the Lord as to the 
 
 U'or</, the same title was also given to the Prophets. . 28 48 
 Fdk Lord made ms Human Divine FROM the Divine which was in 
 
 Him. and thus became one with the Father, 29 49 
 
 L The Lord from Eternity is Jehovah 30 ibid. 
 
 11. The Lord from Eternity, or Jehovah, assumed the Human to 
 
 save Mankind 31 50 
 
G 
 
 CONTENTS. 
 
 No fag*. 
 
 III. The Lord made his Human Divine from the Divine in Him- 
 self 32 51 
 
 IV. The Lord made his Human Divine by Temptations admitted 
 therein, and by continual Victories in those conflicts 33 54 
 
 V The full Union of the Divine and Human in the Lord, was 
 effected by the Passion of the Cross, which was his last 
 
 Temptation 34 55 
 
 VI. The Lord put off, by successive step*, the Human from the 
 Mother, and put on a Human from the Divine in Himself, 
 
 which is the Divine-Human and the Son of God 35 57 
 
 VII. Thus God became Man, as in first Principles so also in Ulti- 
 
 mates 36 60 
 
 The Lord is the very God, from whom the Word is, and of 
 
 whom it treats 37 61 
 
 The Lord existed before his coming into the World 62 
 
 L The Lord is called Jehovah 38 ibid. 
 
 II. The Lord is called the God of Israel, and the God of Jacob 39 64 
 
 III. The Lord is called the Holy One of Israel 40 65 
 
 IV. The Lord is called Lord and God 41 66 
 
 V. The Lord is called a King, and the Anointed 42 ibid. 
 
 VI. The Lord is called David 43 67 
 
 God is One, and the Lord is that God 45 68 
 
 I. God is One ibid. 
 
 II. The Lord is that God 69 
 
 The Holy Spirit is the Divine Proceeding from the Lord, and this 
 
 B the Lord Himself 46 70 
 
 I. By the term " Spirit" is meant the Life of Man 47 71 
 
 II. Since the Life of Man varies according to his State, there- 
 fore by the term " Spirit" is also signified the peculiar Affec- 
 tion of his Life 48 72 
 
 III. By the term " Spirit" is also signified the Life of the Regen- 
 erate, which is called Spiritual Life 49 73 
 
 By the Spirit is also signified Spiritual Life communi- 
 cated to those who are in humiliation 74 
 
 IV. Where the term "Spirit" is mentioned in reference to the 
 Lord, it signifies his Divine Life, consequently the Lord 
 Himself 50 ibid. 
 
 The term "Spirit" is used to denote Jehovah Himself, or 
 
 the Lord ibid. 
 
 V. By the term "Spirit," when mentioned in reference to the 
 Lord, is signified specifically the Life of His Wisdom, which 
 
 is the Divine Truth 61 75 
 
 VI. Jehovah Himself, that is, the Lord, spake the Word by the 
 
 Prophets 52 77 
 
 Tee Doctrine of the Athanasian Creed agri.es with the Truth, 
 i-uovided the Trinity ok Persons of which it speaks, be under- 
 stood to mean a Trinity of Perso.v, and that this Trinity is 
 
 in the Lord 55 79 
 
 By the New Jerusalem, mentioned in the Revelation, is meant a 
 
 New Church 62 81! 
 
CONTENTS. 7 
 DOCTRINE OF THE SACRED SCRIPTURE. 
 
 No. Ptjre. 
 
 I. The Sacred Scripture, or the Word, is the Divine Truth Itself 1 99 
 
 II. In tub Word there is a Spiritual Sense, heretofore un- 
 
 known 101 
 
 L What the Spiritual Sense is 5 ibid. 
 
 II. That the Spiritual Sense is in all and every part of the Word 9 103 
 
 III. That it is owing to the Spiritual Sense that the Word is 
 divinely inspired, and holy in every syllable 18 113 
 
 IV. That the Spiritual Sense of the Word has heretofore remain- 
 ed unknown 20 115 
 
 V. That hereafter the Spiritual Sense of the Word will be made 
 known unto none but those who are principled in genuine 
 
 truths from the Lord 26 119 
 
 III The Literal Sense of the Word is the Basis, the Continent, 
 
 and the Firmament, of its Spiritual and Celestial Senses 27 120 
 
 IV. In the Literal Sense of the Word, Divine Truth is in its Ful- 
 ness, in its Sanctity, and in its Power 37 124 
 
 I That the Truths of the Literal Sense of the Word are meant 
 by the Precious Stones, of which the Foundations of the New 
 Jerusalem were built, as mentioned in the Apocalypse, chap. 
 
 xxi. 17—21 43 127 
 
 II. That the Truths and Goods of the Literal Sense of the Word, 
 
 are meant by the Urim and Thummim 44 128 
 
 III. That the Truths of the Literal Sense of the Word are meant 
 by the Precious Stones in the Garden of Eden, wherein the 
 
 King of Tyre is said to liave been 45 129 
 
 IV. That the Literal Sense of the Word is signified by the Cur- 
 tains and Vails of the Tabernacle 46 ibid. 
 
 V. That the Externals of the Word, or the things appertaining 
 to the Literal Sense, were represented by the Externals of 
 
 the Temple at Jerusalem 47 130 
 
 VI. That the Word in its glory, was represented in the Person 
 
 of the Lord at his Transfiguration 48 ibid. 
 
 V. The Doctrine of the Church ought to be drawn from the 
 
 Literal Sense of the Word, and to be confirmed thereby 50 132 
 
 I. That the Word, without Doctrine, cannot be understood . . 51 ibid. 
 II. That Doctrine ought to be drawn from the Literal Sense of 
 
 the Word, and to be confirmed thereby 53 135 
 
 III. That the genuine Truth which Doctrine is to teach, is appa- 
 rent, in the Literal Sen?e of the Word, to those only who are 
 in illustration from the Lord 57 137 
 
 VI. Br the Literal Sense of the Word, man has conjunction with 
 
 the Lord, and consociation with the angels 62 139 
 
 VII. The Word is in all the Heavens, and that the Wisdom of the 
 Angels is thence derived 70 142 
 
 VII L The Church exists from the Word, and that, with Man, the 
 quality of the Church is according to his understanding of the 
 Word 76 144 
 
 IX. There is a Marriage of the Lord and the Church, and 
 thence a Marriage o» Good and Truth, in evert part of the 
 Word 80 141 
 
s 
 
 CONTENTS. 
 
 X. Heretical Opinions may be collected and imbibed from the 
 
 Letter of the Word, but that to confirm such Opinions is 
 
 HURTFUL 91 154 
 
 XI. The Loud came into the world that He might fulfil all 
 
 THINGS CONTAINED IN THE WORD, AND THEREBY BECOME DlVINE 
 
 Truth or the Word in its Ultimates 98 ltVO 
 
 XII. Previous to the Word which the World now possesses there 
 
 existed a Word which is lost 101 161 
 
 Xri(. By means of the Word, Light is communicated to those who 
 
 A HE OUT OF THE PALE 6F THE ClIURCH, AND ARK NOT IN POSSESSION 
 
 OF THE WORD 10-1 164 
 
 XIV. Without the Word, no one would have any knowledge of 
 God or of Heaven and Hell, or of a Life after Death, and 
 much less of the lord 114 167 
 
 DOCTRINE OF FAITH. 
 
 I. Faith is an internal Acknowledgment of Truth 1 175 
 
 IL An internal acknowledgment of Truth, which is Faith, can- 
 not exist with any but such as are in Charity 13 178 
 
 III. The Knowledges [Oognitiones] of what is True and Good are 
 not the Knowledges of Faith, before a Man is Charity; but 
 that they are a Storehouse, out of which the Faith of Charity 
 
 may be formed 25 182 
 
 IV. A Universal Idea of the Christian Faith 34 185 
 
 V. A Universal Idea of the Faith generally prevailing 8S ibid 
 
 VI. On the Nature of Faith separated from Charity 44 18S 
 
 VII. Those who are in Faith, separated from Charity, are repre- 
 sented in the Word by the Philistines 49 190 
 
 VIII. Those who are is Faith separated from Charity, are meant by 
 
 the Dragon in the Apocalypse 55 192 
 
 IX. Those who a he in Faith separated from Charity, are meant by 
 
 the Goats in Daniel and in Matthew 61 196 
 
 I. Those who are in Faith separated from Charity, are meant 
 in the Word by lie-goats; shown from Experience in the 
 
 Spiritual World 63 198 
 
 II. Those who are in Faith separated from Charity, are meant 
 in the Word by He-goats, appears from the Last Judgment, 
 and those upon whom it was executed 64 197 
 
 III. Those who are in Faith separated from Charity, are meant 
 in the Word by the He-goats, appears from the Description 
 
 of the Combat between the ram and the He-goat in Daniel 65 ibid. 
 
 IV. Those who are in Faith separated from Charity, are meant 
 by the He goals, appears from the omission of Charity by 
 
 them in Matthew 68 199 
 
 X. Faith separated from Charity is destructive of the Church, 
 
 AND OF ALL THINGS APPERTAINING TO IT 69 200 
 
 DOCTRINE OF LIFE. 
 
 L All Religion has relation to Life, and the Life of Religion is 
 
 to do Good 1 208 
 
CONTENTS. 9 
 
 NV t>!ur«. 
 
 [I. No one cas no Good, which is really Good, from Himself 0 210 
 
 III. So far as Max shuns Evils as Sins, so far hk does -what is 
 
 Good, not from himself, but from the Lord 18 213 
 
 I. 'Hint the Good Tilings which a Man wills and docs are not 
 
 good, before he shuns Evils as Sins 24 215 
 
 II. That the Pious Things which a Man thinks and speaks be- 
 fore he shuns Evils, are not pious 25 ibid. 
 
 III. That Man has no wisdom, unless he shuns Evils as Sins, 
 
 notwithstanding his being skilful and wise in many things. 27 ibid, 
 
 IV. So FAR AS ANT ONE SHUNS EVILS AS SlNS, SO FAR HE LOVES TRUTHS. . 32 2 1 'J 
 
 V. So FAR AS ANY ONE SHUNS EvlLS AS SlNS, SO FAR HE HAS FaITH, AND IS 
 
 a Spiritual Man 42 221 
 
 VI. The Decalogue teaches what Evils are Sins 53 225 
 
 VII. MfcRDEus, Adulteries, Thefts, and False Witness, of every kind, 
 with the Concupiscences prompting thereto, are Evils, which 
 
 ought to be shunned as Sins C2 229 
 
 VIII. So far as any one shuns Murders of every kind as Sins, so far 
 
 he has Love towards his Neighbor 67 231 
 
 IX. So far as any one shuns Adulteries of every kind as Sins, so far 
 
 he loves Chastity 74 234 
 
 X. So far as any one shuns Thefts of every kind as Sins, so far he 
 
 loves Sincerity 80 237 
 
 XI. So far as any one shuns False Witness of every kind as Sins, so 
 
 FAR HE LOVES TRUTH 67 239 
 
 XII It is not possible for any one to shun Evils as Sins, so as to 
 
 HOLD TIIEM INWARDLY XN AVERSION, EXCEPT BY COMBATS AGAINST THEM 92 241 
 
 XIII. Man ought to shun Evils as Sins, and to Combat against them, 
 
 AS FROM HIMSELF 100 213 
 
 XIV. If any one shuns Evils for any other reason than because 
 THEY ARE Sins, he does not shun them, but only prevents their 
 appearing befobe the eyes of the world 108 2 15 
 
TOE 
 
 DOCTRINE 
 
 OF 
 
 THE NEW JERUSALEM 
 
 REsrECTlXO 
 
 THE LORD. 
 
 BY EMANUEL SWEDENBOEG, 
 
 Servant of the Lord Jesus Christ. 
 
 BEINQ A TRANSLATION' OF HIS WORK ENTITLED 
 
 "DOCTRINA NOV^E HIEROSOLYMJ3 DE DOMINO." Amsterdam!, lTffi, 
 
 TO WniCH ARE ADDED, 
 
 ANSWERS TO QUESTIONS ON THE TRINITY, 
 
 PROPOSED BY THE LATE REV. T. IIARTLEY, A. M. 
 
 NEW YORK: 
 AMERICAN SWEBEN'BORG PRINTING AND PIBLTSIIING SOCIETY. 
 
 1878. 
 
THE DOCTRINE 
 
 OF 
 
 THE NEW JERUSALEM 
 
 OOKCSBKIMO 
 
 THE LORD. 
 
 THE WHOLE SACRED SCRIPTURE TREATS OF THE LORD, AND THE LORD 
 IS THE WORD. 
 
 1. Wds read in John, "In the beginning was the Word, and 
 the Word was with God, and God was the Word. The same 
 was in the beginning with God. All things were made by him ; 
 and without him was not any thing made that was made. In 
 him was life, and the life was the light of men : and the light 
 shineth in darkness ; but the darkness comprehended it not." 
 Moreover, " The Word was made 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 " (chap. i. 1 — 5, 14). The 
 same Evangelist further adds, " Light is come into the world, 
 and men loved darkness rather than light, because their deeds 
 were evil " (chap. iii. 19). And in another place, " While ye have 
 light believe in the light, that ye may be the children of light. 
 1 am come a light into the world, that whosoever believeth on 
 me should not abide in darkness " (chap. xii. 36, 16). From these 
 passages it is evident, that the Lord is God from eternity, and 
 that this God is himself the Lord who was born in the world ; 
 for it is said, that the Word was with God, and God was the 
 Word : as, also, that without him was not any thing made that 
 was made : and again, that the Word was made flesh, 
 and they beheld him. Why the Lord is called the Word, 
 is but little understood in the church: he is however called the 
 Word, because the Word, signifies Divine Truth, or Divine 
 Wisdom ; and the Lord is Divine Truth itself, or Divine Wisdom 
 itself; for which reason he is likewise called the Light, which 
 also is said to have come into the world. Divine Wisdom and 
 Divine Love, constitute a one, and were from etemitv a one in 
 13 
 
1,2 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 the Lord, wherefore it is said, "In him was life, and the life 
 was the light of men :" — Life is Divine Love, and Light is Di- 
 vine Wisddta. This oneness is what is meant by these words: 
 " In the beginning — the Word was with God, and God was the 
 Word :" — with God, means to be in him ; for wisdom is in love, 
 and love in wisdom. So also in another place in John : " And 
 now, O Father, glorify thou me with thine own self, with the 
 glory which I had with thee, before the world was " (chap. xvii. 
 5). With thy own self, means, in thyself: wherefore it is 
 also said, and God was the Word : and elsewhere, that the 
 Lord is in the Father, and the Father in him, as well as, that 
 the Father and he are one. Now as the Word is the Divine 
 Wisdom of the Divine Love, it follows, that it is Jehovah him- 
 self, thus the Lord, by whom all things were made that are 
 made, for all things were created from the Divine Love by the 
 Divine Wisdom. 
 
 2. That the Word which is here specifically meant is the same 
 that was manifested by Moses, and the Prophets, and by the 
 Evangelists, may evidently appear from this consideration ; that 
 this is Divine Truth Itself, from which is derived all the wisdom 
 that exists with angels, and all spiritual intelligence with men. 
 For angels have in the heavens the very same Word that men 
 have in the world, save only that with men it is natural, whereas, 
 in the heavens it is spiritual. And since the Word is Divine 
 Truth, it is also the Divine Proceeding, and this is not only 
 from the Lord but is also the Lord Himself. As this Yford is 
 thus the Lord Himself, each and all [things] of the Word are 
 written in reference to him alone : from Isaiah even toMalachi, 
 there is nothing given which is not concerning the Lord, or, in 
 the opposite sense, contrary to the Lord. That this is the case, 
 has not heretofore been seen by any one ; but yet every one may 
 see it, provided he is apprised of it, and thinks of it whilst he 
 is reading ; and is informed further, that in the word there is 
 not only a natural but also a spiritual sense ; and that in this 
 sense, by the names of persons and of places, is signified some- 
 thing of the Lord, and thence something of heaven and the 
 church from him, or something opposite thereto. Now as each 
 and all things of the Word have reference to the Lord ; and as 
 the Word, because it is Divine Truth, is the Lord ; it clearly 
 appears 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 light, believe in the light, that ye may be 
 the children of light. I am come a light into the world, that 
 whosoever believeth on me should not abide in darkness." 
 Light is the Divine Truth, — thus the Word : wherefore every 
 one, even at the present day, who, when reading the Word, 
 approaches the Lord alone, and prays to him, is enlightened 
 by it. 
 14 
 
CONCERNING THE IXRD. 
 
 3, 4. 
 
 3. We will here state, in a few words, what is declared con- 
 cerning the Lord, both in general and in particular, in all the 
 Prophets of the Old Testament, from Isaiah unto Malachi. 
 I. That the Lord would come into the world in the fulness ol 
 time, which was, when he was no longer known by the Jews, 
 and when, consequently, there was nothing which constitutes a 
 church remaining ; and that unless he should then come into 
 the world and reveal himself, mankind would perish in eternal 
 death : as he himself says in John : " If ye believe not that I 
 am [he], ye shall die in your sins" (viii. 21). II. That the 
 Lord would come into the world to accomplish a last judgment, 
 and thereby to subjugate the then prevailing power of the hells; 
 which was to be effected by combats or by temptations ad- 
 mitted to assault the Human derived from the mother, and 
 by continual victories then obtained ; and that unless the hells 
 should be so subjugated, no man could possibly be saved. 
 III. That the Lord would come into the world to glorify his 
 Human, that is, to unite it to the Divine which was in him 
 by conception. IV. That the Lord would come into the world 
 to establish a Zsew Church, which should acknowledge him as 
 the Redeemer and Saviour, and by love and faith towards him 
 be redeemed and saved. Y. That he would then also arrange 
 heaven in order, so that it, with the church, should constitute a 
 one. YI. That the passion of the cross would be the last com- 
 bat or temptation, by which he woidd fully conquer the hells, 
 and fully glorify his Human. — That the Word treats of no other 
 subjects, may be seen in the small treatise concerning the 
 Sacred Scriptures. 
 
 1. In continuation of this, I shall merely, in the first article, 
 adduce such passages from the "Word, as mention that day, in 
 that day, and in that tune; in which, by day and time, are meant 
 the coming of the Lord. Thus in Isaiah: "And it shall come 
 to pass in the last days that the mountain of the house of 
 Jehovah shall be established in the top of the mountains." 
 " Jehovah alone shall be exalted in that day.'''' " The day of 
 Jehovah of hosts shall be upon every one that is proud and 
 lofty." " In that day a man shall cast his idols of silver and his 
 idofs of gold" (chap. ii. 2, 11, 12, 20). " In that day Jehovah 
 will take away the bravery of their tinkling ornaments" (chap, 
 iii. 18). " In that day shall the Branch of Jehovah be beautiful 
 and glorious" (chap. iv. 2). " In that day they shall roar 
 against them like the roaring of the sea, and if one look unto 
 the land behold darkness and sorrow, and the light is darkened 
 in the heavens thereof" (chap. v. 30). " And it shall come to 
 pass in that day that Jehovah shall hiss for the % that is in the 
 uttermost part of the rivers of Egypt." " In the same day shall 
 Jehovah shave with a razor that is hired." " It shall come to 
 pass in that day that a man shall nourish a young cow and two 
 
4 DOCTRINE OF THE NEW JERUSALEM 
 
 sheep." " In that day it shall even be for briers and thorns" 
 (chap. vii. 18, 20, 21, 23). "And what will ye do in the day of 
 visitation, and in the desolation which shall come from far?" 
 " In that day the remnant of Israel, and such as are escaped of 
 the house of Jacob, shall no more again stay upon him that 
 smote them, but shall stay upon Jehovah" (chap. x. 3, 20). " In 
 that day there shall be a root of Jesse which shall stand for an 
 ensign of the people ; to it shall the Gentiles seek, and his rest 
 shall be glorious." " In that day — Jehovah shall set his hand 
 again the second time to recover the remnant of his people" 
 (chap. xi. 10. 11). " In that day thou shalt say, O Jehovah, 1 
 will praise thee. " In that day shall ye say, Praise Jehovah, 
 call upon his name" (chap. xii. 1, 4). " Howl ye, for the day 
 of Jehovah is at hand, it shall come as a destruction from the 
 Almight}'." " Behold, the day of Jehovah cometh, cruel both 
 with wrath and fierce anger." " I will shake the heavens, and 
 the earth shall remove out of her place, in the wrath of Jehovah 
 of hosts, and in the day of his fierce anger." " Her time is near 
 to come, and her days shall not be prolonged" (chap. xiii. C, 9. 
 13, 22). " In that day it shall come to pass that the glory of 
 Jacob shall be made thin." " At that day shall a man look to 
 his Maker, and his eyes shall have respect to the Holy One of 
 Israel." " In that day shall his strong cities be as a forsaken 
 bough" (chap. xvii. 4, 7, 9). "And the inhabitants of this isle 
 shall say in that day, Behold, such is our expectation" (chaj). 
 xx. 6). " In that day shall five cities in the land of Egypt speak 
 the language of Canaan." " In that day shall there be an altar to 
 Jehovah in the midst of the land of Egypt." " In that day shall 
 there be a highway out of Egypt to Assyria." " In that day shall 
 Israel be the third with Egypt and with Assyria, even a blessing 
 in the midst of the land" (chap. xix. 18, 19, 23, 24). "For it is a 
 day of trouble, and of treading down, and of perplexity by the 
 Lord Jehovah of hosts" (chap. xxii. 5). "In that day Jehovah 
 shall punish the host of the high ones that are on high, and the 
 kings of the earth upon the earth." " And they shall be 
 gathered together as prisoners are gathered in the pit, and shall 
 be shut up in the prison, and after many days shall they be 
 visited ; then the moon shall be confounded, and the sun 
 ashamed" (chap. xxiv. 21 — 23). " It shall be said in that day 
 Lo, this is our God, we have waited for him, and he will save 
 us" (chap. xxv. 9). " In that day shall this song be sung in 
 the land of Judah, "We have a strong city" (chap. xxvi. 1). 
 " In that day Jehovah, with his sore, and great, and strong 
 sword, shall punish." " In that day sing ye unto her, A vine- 
 yard of red wine." " And it shall come to pass in that day that 
 the great trumpet shall be blown" (chap, xxvii. 1, 2, 13). "In 
 that day shall Jehovah of hosts be for a crown of glory, and for 
 a diadem of beauty" (chap, xxviii. 5). " In that day shall the 
 10 
 
CONCERNING TIIE LORD. 
 
 4 
 
 deaf hear the words of the book, and the eyes of the blind shall 
 see ont of obscurity, and out of darkness" (chap. xxix. 18). 
 "And there shall be upon every high mountain and upon every 
 high hill, rivers, and streams of waters, in the day of the great 
 slaughter, when the towers fall : moreover, the light of the 
 moon shall be as the light of the sun, &c, in the day that 
 Jehovah bindeth up the breach of his people" (chap. xxx. 25, 
 26). " In that day every man shall cast away his idols of 
 silver, and his idols of gold" (chap. xxxi. 7). " For it is the day 
 of Jehovah's vengeance, the year of his recompences" (chap, 
 xxxiv. 8). " These two things shall come to thee in a moment, 
 in one day ; the loss of children and widowhood" (chap, xlvii. 
 9). "Therefore my people shall know my name; therefore 
 they shall know in that day, that I am he that doth speak, 
 behold it is I" (chap. Hi. 6). "Jehovah hath anointed me to 
 preach good tidings unto the meek; — to proclaim the accepta- 
 ble year of Jehovah, to comfort all that mourn" (chap. lxi. 1, 
 2). " For the day of vengeance is in my heart, and the year 
 of my redeemed is come" (chap, lxiii. 4). 
 
 So in Jeremiah. " In those days, saith Jehovah, they shall 
 say no more, The ark of the covenant of Jehovah." " At that 
 time they shall call Jerusalem the throne of Jehovah." " In 
 those days the house of Judah shall walk with the house of 
 Israel" (chap. iii. 16 — 18). " At that day, saith Jehovah, the 
 heart of the king shall perish, and the heart of the princes ; and 
 the priests shall be astonished, and the prophets shall wonder" 
 (chap. iv. 9). " Therefore, behold the days come, saith Jehovah, 
 that it shall no more be called Tophet : — for the land shall be 
 desolate" (chap. vii. 32, 31). " Therefore shall they fall among 
 them that fall, in the time of their visitation" (chap. viii. 12). 
 " Behold, the days come, saith Jehovah, that I will punish all 
 them which are circumcised with the uncircumcised" (chap. ix. 
 25). " In the time of their visitation they shall perish" (chap, 
 x. 15). " And there shall be no remnant of them, for I will 
 bring evil upon the men of Anathoth, even the year of their 
 visitation" (chap. xi. 23). "Behold, the days come, saith 
 Jehovah, that it shall no more be said," &c. (chap. xvi. 14). 
 " I will shew them the back and not the face in the day of their 
 calamity" (chap, xviii. 17). " Behold, the days come, saith 
 Jehovah, that this place shall be no more called Tophet, nor the 
 valley of the son of iiinnom, but the valley of slaughter" (chap, 
 xix. 6). " Behold, the days come, saith Jehovah, that I will 
 raise unto David a righteous branch, and a king shall reign and 
 prosper." " In his days Judah shall be saved, and Israel shall 
 dwell safely." " Therefore, behold, the days come, saith Jehovah, 
 that they shall no more say," &c. " I will bring evil upon 
 them, even the year of their visitation, saith Jehovah." " In 
 th& latter days ye shall consider it perfectly" (chap, xxiii. 5 — 7, 
 17 B 
 
4 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 12, 20). "For lo, the days come, saith Jehovah, that I will 
 bring again the captivity of my people Israel and Judah." 
 " Alas, For that day is great, so that none is like it," " For it 
 shall come to pass in that day, saith Jehovah of hosts, that I 
 will break his yoke from off thy neck, and will burst thy bonds" 
 (chap. xxx. 3, 7, 8). " For there shall be a day that the watch- 
 men upon the mount Ephraim shall cry, Arise ye, and let us go 
 up to Zion, nnto Jehovah our God." " Behold, the days com/, 
 saith Jehovah, that I will make a new covenant," " Behold, 
 the days come, saith Jehovah, that the city shall be built to 
 Jehovah" (chap. xxxi. 6, 31, 38). " Behold, the days come, 
 saith Jehovah, that I will perform that good thing." " In those 
 days, and at that time, will I cause the branch of righteousness 
 to grow up unto David." " In those days shall Judah be saved" 
 (chap, xxxiii. 14 — 16). " I will bring my words upon this city 
 for evil, and not for good, and they shall be accomplished in 
 that day before thee. But I will deliver thee in that day'''' (chap, 
 xxxix. 16, 17). " For this is the day of the Lord Jehovah of 
 hosts, a day of vengeance, that he may avenge him of his ad- 
 versaries." " The day of their calamity was come upon them, 
 and the time of their visitation" (chap. xlvi. 10, 21). " Because 
 of the day that cometh to spoil," &c. (chap, xlvii. 4). " I will 
 bring upon it, even upon Moab, the year of their visitation, saith 
 Jehovah. Yet will I bring again the captivity of Moab in the 
 latter days, saith Jehovah" (chap, xlviii. 41, 47). " I will bring 
 the calamity of Esau upon him, the time that I will visit him." 
 "Her young men shall fall in her streets, and all the men of 
 war shall be cut off in that day." " In the latter days, I will 
 bring again the captivity of Elam" (chap. xlix. 8, 26, 39). " In 
 those days, and in that time, saith Jehovah, the children of Israel 
 shall come, they and the children of Judah together, going and 
 weeping: they shall go, and seek Jehovah their God." " In 
 those days, and in that time, saith Jehovah, the iniquity of Israel 
 shall be sought for, and there shall be none." " Woe unto 
 them, for their day is come, the time of their visitation." " Thy 
 day is come, the time that I will visit thee" (chap. 1. 4, 20, 27, 
 31). " They are vanity, the work of errors ; in the time of their 
 visitation they shall perish" (chap. li. 18). 
 
 So in Ezekiel. "An end is come, the end is come." "The 
 morning is come upon thee, O thou that dwcllest in the land ; 
 the time is come, the day of trouble is near." " Behold the day, 
 behold, it is come : the morning is gone forth ; the rod had 
 blossomed ; pride hath budded." " The time is come, the day 
 draweth near ; — wrath is upon the multitude thereof." " Their 
 silver and their gold shall not be able to deliver them in the day 
 of the wrath of '"Jehovah" (chap. vii. 6, 7, 10, 12, 19). " They 
 of the house of Israel say, The vision that he seeth is for many 
 days lo come, and he prophesieth of the times that are far oft"" 
 18 
 
CONCERNING THE LORD. 
 
 4 
 
 (chap. xii. 72). " Ye have not gone up into the gaps, neither 
 made up the hedge for ihe house of Israel, to stand in the hattle 
 in the day of Jehovah" (chap. xiii. 5). "And thou profane 
 wicked prince of Israel, whose day is come when iniquity shall 
 have an end" (chap. xxi. 25). "Then say thou, Thus saith the 
 Lord Jehovah : The city sheddeth blood in the midst of it, that 
 her time may come." " Thou hast caused thy days to draw 
 near, and art come even unto thy years'''' (chap. xxii. 3,4). " Shall 
 it not be in the day when I take from them their strength ?" 
 "He that escapeth in that day shall come unto thee, to cause 
 thee to hear it with thine ears." " In that day shall thy mouth 
 be opened to him which is escaped" (chap. xxiv. 25-27). " In 
 that day will I cause the horn of the house of Israel to bud 
 forth" (chap. xxix. 21). "Howl ye, Woe worth the day! For 
 the day is near, even the day of Jehovah is near, a cloudy day 
 it shall be the time of the heathen." " In that day shall mes- 
 sengers go forth from me" (chap. xxx. 2, 3, 9). "//i the day 
 when he went down to the grave" (chap. xxxi. 15). " As a 
 shepherd seeketh out his flock in the day that he is among his 
 sheep that are scattered ; so will I seek out my sheep, and will 
 deliver them out of all places, where they have been scattered in 
 the cloudy and dark day" (chap, xxxiv. 12). " In the day that 
 I shall have cleansed you from all your iniquities" (chap, xxxvi. 
 33). " Prophesy and say, In that day when my people of 
 Israel dwelleth safely, shalt thou not know it?" " It shall be 
 in the latter days, and I will bring thee against my land." 
 " And it shall come to pass at the same time, when Gog shall 
 come against the land of Israel, fury shall come up in my face." 
 " For in my jealousy, and in the lire of my wrath, have I spoken : 
 Surely in that day there shall be a great shaking in the land of 
 Israel" (chap, xxxviii. 14, 16, 18, 19). " Behold, it is come : — 
 this is the day whereof I have spoken." " And it shall come to 
 pass in that day, that I will give unto Gog a place there of 
 graves in Israel." " So the house of Israel shall know that ] 
 am Jehovah their God, from that day and forward" (chap 
 xxxix. 8, 11, 22). 
 
 So in Daniel. " There is a God in heaven that revealeth 
 secrets, and maketh known what shall be in the latter days" 
 (chap. ii. 28). " Until — the time came that the saints possessed 
 the kingdom" (chap. vii. 22). "Understand, O Son of man : 
 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 indignation ; for at the time appointed the end shall be." 
 " And the vision of the evening and the morning, which was 
 told, is true ; wherefore shut thou up the vision, for it shall be 
 for many days''' (chap. viii. 17, 19, 26). " I am come to make 
 thee understand what shall befall thy people in the latter days : 
 for yet the vision is for many days'" (chap. x. 14). " And some 
 19 
 
4 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 of them of understanding si mil fall, to try them, and to purge, 
 and to make them white, even to the time of the end ; because it 
 is yet for a time appointed" (chap. xi. 35). " At that time 
 shall Michael stand up, the great prince which standeth for the 
 children of thy people; and there shall be a time of trouble, 
 such as there never was since there was a nation, even to that 
 same time ; and at that time thy people shall be delivered, every 
 one that shall be found written in the book" (chap. xii. 1). 
 " But thou, O Daniel, shut up the words, and seal the book, 
 even to the time of the end.'''' " From the time that the daily 
 sacrifice shall be taken away, and the abomination thatmaketh 
 desolate set up, there shall be a thousand two hundred and 
 ninety days." " Thou shalt rest and stand in thy lot at the end 
 of the days''' (chap. xii. 4, 11, 13). 
 
 So in Hosea. " Yet a little while, and I will avenge the blood 
 of Jezreel upon the house of Jehu, and will cause to cease the 
 kingdom of the house of Israel." " At that day I will break 
 the bow of Israel." " Great shall be the day of Jezreel" (chap, 
 i. 4, 5, 11). " And it shall be at that day, saith Jehovah, that 
 thou shalt call me Ishi." " In that day will I make a covenant 
 for them." "In t/iat day I will hear" (chap. ii. 16, 18, 21). 
 "Afterwards shall the children of Israel return, and seek 
 Jehovah their God, and David their king, and shall fear Jehovah 
 and his goodness in the latter days" (chap. iii. 5). " Come and 
 let us return unto Jehovah ; for he hath torn, and he will heal 
 us ; after two days will he revive us ; in the third day he will 
 raise us up, and we shall live in his sight" (chap. vi. 1, 2). 
 " The days of visitation are come ; the days of recompense are 
 come" (chap. ix. 7). 
 
 So in Joel. " Alas, for the day, for tlie day of Jehovah is at 
 hand, and as a destruction from the Almighty shall it come" 
 (chap. i. 15). " TJie day of Jehovah cometh, for it is nigh at 
 hand ; a day of darkness and of gloominess; a day of clouds 
 and of thick darkness." " The day of Jehovah is great and 
 very terrible; and who can abide it?" (chap. ii. 1, 2, 11). 
 " And it shall come to pass afterwards, that I will pour out. my 
 spirit upon all flesh: — and also 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 moon into blood, before 
 the great, and terrible day of Jehovah come" (chap. ii. 28, 29, 
 31). " In those days, and in that time, when I shall bring again 
 the captivity of Judah and Jerusalem, I will also gather all 
 nations." " For the day of Jehovah is near." " In that day the 
 mountains shall drop down new wine" (chap. iii. 1, 2, 14, 18). 
 
 So in Obadiah. " Shall I not in that day, saith Jehovah, 
 even destroy the wise men out of Edom?" " Neither shouldst 
 thou have rejoiced over the children of Judah in the day of their 
 destruction ; neither shouldst thou have spoken proudly in the 
 20 
 
CONCERNING THE LORD. 
 
 1 
 
 day of distress." "For the day of Jehovah is near upon all the 
 heathen " (verses 8, 12, 15). 
 
 So in Amos. "He that is courageous among the mighty, 
 shall flee away naked in that day'" (chap. ii. 1G). u In the day 
 that I shall visit the transgressions of Israel upon him " (chap, 
 iii. 14). '• Wo unto you that desire the day of Jehovah : to 
 what end is it for you? the day of Jehovah is darkness and not 
 light."' "Shall not the day of Jehovah be darkneec and not 
 light? even very dark and no brightness in it" (chap. v. 18, 
 20). " The songs of the temple shall be bowlings in that day." 
 " In that day, saith Jehovah God, I will cause the sun to go 
 down at noon, and I will darken the earth in the clear clay." 
 " In that day shall the fair virgins and young men faint for 
 thirst" (chap. viii. 3, 9, 13). " In that day I will raise up the 
 tabernacle of David that is fallen." " Behold, the days come 
 that the mountains shall drop sweet wine" (chap. ix. 11, 13). 
 
 So in Micau. "In that day shall one take up a parable 
 against you, and lament with a doleful lamentation, and say, 
 We be utterly spoiled" (chap. ii. 4). " In the last days the 
 mountain of the house of Jehovah shall be established in the top 
 of the mountains." " In that day, saith Jehovah, will I assemble 
 her that halteth " (chap. iv. 1, 6). " In that day I will cut off 
 thy horses out of the midst of thee, and I will destroy thy 
 chariots " (chap. v. 10). " The day of thy watchmen and thy 
 visitation cometh." " In the day that thy walls are to be built, 
 in that day shall the decree be far removed." " In that day 
 also, he shall come even to thee " (chap. vii. 4, 11, 12). 
 
 So in IIabakkuk. "The vision is yet for an appointed time, 
 but at the end it shall speak and not lie : though it tarry, wait 
 for it; because it will surely come, it will not tarry " (chap. ii. 
 3). " O Jehovah, revive the work in the midst of the years, in 
 the midst of the years make known ; in wrath remember mercy" 
 (chap. iii. 2). 
 
 So in Zephaniah. " The day of Jehovah is at hand." "In the 
 day of Jehovah's sacrifice, I will punish the princes, and the 
 king's children." "In that day there shall be the noise of a 
 cry." "At that time I will search Jerusalem with candles." 
 " 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 de- 
 solation, a day of darkness and gloominess, a day of clouds and 
 thick darkness, a day of the trumpet and alarm against the 
 fenced cities and against the high towers." " In the day of 
 Jehovah's wrath, the whole land shall be devoured by the tiro 
 of his jealousy ; for he shall make even a speedy riddance of all 
 them that dwell in the land" (chap. i. 7, 8, 10, 12, 14—16, 18). 
 " Before the day of Jehovah's anger came upon you." " It may 
 be ye shall be hid in the day of Jehovah's anger" (chap. ii. 2, 
 3). " Wait ve upon me until the day that I rise up to the 
 21 
 
J 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 prey." " In that day shalt thou not he ashamed for all thy 
 doings?" " In that day it shall he said to Jerusalem, Fear 
 thou" not." "At that time I will undo all that afflict thee." 
 "At that time will I bring you again, even in the time that I 
 gat her vou ; for I will make you a name " (chap. iii. 8, 11, 16, 
 19, 20). 
 
 So in Zeciiariah. " I will remove the iniquity of that land 
 in one day.''' "And many nations shall he joined to Jehovah 
 in that day" (chap. ii. 11). "In that day shall ye call every man 
 his neighbour under the vine and under the fig-tree " (chap. iii. 
 9, 10). " In those days ten men shall take hold of the skirt of 
 him that is a Jew" (chap. viii. 23). "And Jehovah their God 
 shall save them in that day, as the flock of his people" (chap, 
 ix. 16). "My covenant was broken in that day" (chap. xi. 
 11). " In that day will I make Jerusalem a burdensome stone 
 for all people." "In that day, saith Jehovah, I will smite every 
 horse with astonishment." "In that day will I make the 
 governors of Judah like a hearth of fire among the wood." "In 
 that day shall Jehovah defend the inhabitants of Jerusalem." 
 " In that day I will seek to destroy all nations that come against 
 Jerusalem." " In that day shall there he a great mourning in 
 Jerusalem" (chap. xii. 3, 4, 6, 8, 9, 11). " In that day there 
 shall he a fountain opened to the house of David, and to the 
 inhabitants of Jerusalem." "In that day I will cut off the 
 names of the idols out of the land." "In that day the prophets 
 shall be ashamed" (chap. xiii. 1, 2, 4). "Behold, the day of 
 Jehovah cometh." " His feet shall stand in that day upon the 
 mount of Olives." " In that day the light shall not be clear 
 nor dark ; but it shall be one day which shall be known to 
 Jehovah, not day nor night ; but it shall come to pass that at 
 evening-time it shall be light." " In that day living waters 
 shall go out from Jerusalem." " In that day there shall be one 
 Jehovah, and his name one." "In that day a great tumult 
 *from Jehovah shall be among them." " In that day shall there 
 he upon the bells of the horses. Holiness unto Jehovah." " In 
 that day there shall be no more Canaanite in the house of 
 Jehovah" (chap. xiv. 1, 4, 6—9, 13, 20, 21). 
 
 So in Malaohi. " But who may abide the day of his coming, 
 and who shall stand when he appeareth?" "And they shall 
 be mine, saith Jehovah of hosts, in that day when I make up my 
 jewels." "Behold, the day cometh that shall burn as an oven." 
 
 Behold, I will send you Elijah the prophet before the coming 
 of the great and dreadful day of Jehovah" (chap. iii. 2, 17, and 
 iv. 1, 5.). 
 
 And in the Psaljis of David. "In his days shall the righte- 
 ous flourish, and abundance of peace ; — he shall have dominion 
 also from sea to sea, and from the river unto the ends of the 
 earth" (Psalm lxxii. 7, 8) ; besides other places. 
 22 
 
CONCERNING THE LORD. 
 
 5. By day and time, in these places, is meant the coming of 
 the Lord. By a day or time of darkness, of thick darkness, of 
 gloominess, of no light, of desolation, of the end of iniquity, 
 and of destruction, is meant the coming of the Lord when he 
 is no longer known, and consequently when there is nothing 
 which constitutes a church remaining. By a day cruel and 
 terrible, a day of wrath, of anger, of tumult, of visitation, of 
 sacrifice, of recompense, of trouble, of battle, and of mourning, 
 is meant the coming of the Lord to judgment. His coming 
 for the purpose of establishing a new church, which should 
 acknowledge him as the Redeemer and Saviour, is meant by 
 the day in which Jehovah alone should be exalted ; in which 
 he should be one, and his name one ; in which the branch of 
 Jehovah should be beautiful and glorious ; in which the right- 
 eous should flourish ; in which he should revive, seek his 
 sheep, and make a new covenant ; in which the mountains 
 shall drop new wine, and living waters go out from Jerusalem ; 
 in which they should look unto the God of Israel ; besides 
 many similar expressions. 
 
 6. To the above passages, shall here be added some others 
 which speak more openly of the coming of the Lord ; as these : 
 "The Lord himself shall give you a sign: Behold, a virgin 
 shall conceive and bear a Son, and shall call his name Immanuel 
 [God with w*]" (Isaiah vii. 14 ; Matt. i. 22, 23). " Unto us a 
 Child is born, unto us a Son is given ; and the Government shall 
 be upon his shoulder ; and his name shall be called Wonderful, 
 Counsellor, the mighty God, the everlasting Father, the Prince 
 of Peace. Of the increase of his government and peace there 
 shall be no end, upon the throne of David, and upon his king- 
 dom, — to establish it with judgment and with justice, from 
 henceforth, even for ever" (Isaiah ix. 6, 7). " There shall come 
 forth a rod out of the stem of Jesse, and a branch shall grow 
 out of his roots: and the spirit of Jehovah shall rest upon him, 
 the spirit of wisdom and understanding, the spirit of counsel and 
 might." " Righteousness shall be the girdle of his loins, and 
 truth the girdle of his reins." " And in that day there shall 
 be a root of Jesse which shall stand for an ensign of the people : 
 to it shall the Gentiles seek: and his rest shall be glorious" 
 (Isaiah xi. 1, 2, 5, 10). " Send ye the lamb to the ruler of the 
 land, from Sela to the wilderness, unto the mount of the daugh- 
 ter of Zion." " And in mercy shall the throne be established : 
 and he shall sit upon it in truth, in the tabernacle of David, 
 judging, and seeking judgment, and hasting righteousness" 
 (Isaiah xvi. 1, 5). "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 be glad and rejoice 
 in his salvation " (Isaiah xxv. 9). " The voice ot him that crieth 
 in the wilderness, Prepare ye the way of Jehovah, make straight 
 
 23 
 
6 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 in the desert a highway for our God." " The glory of Jehovah 
 shall be revealed, and all flesh shall see it together." " Behold, 
 the Lord Jehovah will come with a strong hand, and his arm 
 shall rule for him." " He shall feed his flock like a shepherd " 
 (Isaiah xl. 3, 5, 10, 11). " Behold — my elect in whom my soul 
 delighteth." " 1 Jehovah have called thee in righteousness, — 
 and will give thee for a covenant of the people, for a light of 
 the Gentiles ; to open the blind eyes, to bring out the prisoners 
 from the prison, and them that sit in darkness out of the prison- 
 house. 1 am Jt hovah, that is my name, and my glory will I 
 not give to another" (Isaiah xliii. 1, 6 — 8). "Who hath be- 
 lieved our report, and to whom is the arm of Jehovah re- 
 vealed V " He hath no form nor comeliness ; and when we 
 shall see him there is no beauty — ." " He hath borne our 
 griefs, and carried our sorrows" (Isaiah liii. 1, 2, 4). " Who is 
 this that cometh from Edom, with dyed garments from Bozrah 
 — travelling in the greatness of his strength ? I that speak in 
 righteousness, mighty to save." " For the day of vengeance is 
 in my heart, and the year of my redeemed is come." " So he 
 was their Saviour" (Isaiah lxiii. 1, 4, 8). "Behold, the days 
 come, saith Jehovah, that I will raise unto David a righteous 
 branch, and a king shall reign and 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, 
 and xxxiii. 15, 16). "Rejoice greatly, O daughter of Zion ; 
 shout, O daughter of Jerusalem : behold, thy king cometh unto 
 thee : he is just, and having salvation." " He shall speak peace 
 unto the heathen : and his dominion shall be from sea even to 
 sea, and from the river even to the ends of the earth " (Zechariak 
 ix. 9, 10). "Sing and rejoice, O daughter of Zion, for lo ! I 
 come, and I will dwell in the midst of thee. — And many nations 
 shall be joined to Jehovah in that day, and shall be my people " 
 (ii. 10, ll). But thou, Bethlehem Ephratah, though thou be 
 little among the thousands of Judah ; yet out of thee shall he 
 come forth unto me, that is to be Ruler in Israel, whose 
 goings forth have been from of old, from everlasting." " He 
 shall stand and feed in the strength of Jehovah" (Micah v. 2, 
 4). " Behold, I will send my messenger, and he shall prepare 
 the way before me ; and Jehovah whom ye seek shall suddenly 
 come to his temple, even the messenger of the covenant, whom 
 ye delight in; behold, he shall come. — But who may abide the 
 day of his coming ?" " Behold, I will send unto you Elijah the 
 prophet, before the coming of the great and dreadful day of 
 Jehovah " (Malachi iii. 1, 2, and iv. 5). " I saw, and behold, 
 otic like the Son of Man came with the clouds of heaven ; — 
 and there was given him dominion, glory and a kingdom, that 
 all people, and nations, and languages, should serve him. His 
 dominion is an everlasting dominion, which shall not pass awa 1 . . 
 24 
 
CONCERNING THE LORD. 
 
 6, 7 
 
 and his kingdom that which shall not he destroyed." "And 
 all dominions shall serve and ohey him " (Dan. vii. 13, 14,27). 
 " Seventy weeks are determined upon thy people, and upon thy 
 holy city, to finish the transgression, — and to seal up the vision 
 and prophecy, and to anoint the most holy. Know, therefore, 
 and understand, that from the going-forth of the commandment 
 to restore and to build Jerusalem, unto the Messiah the prince, 
 shall be seven weeks " (Dan. ix. 24, 25). " I will set his hand 
 also 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 
 salvation. Also I will make him my First-born, higher than 
 the kings of the earth." " His seed also will I make to endure 
 forever, and his throne as the days of heaven " (Psalm lxxxix. 
 25 — 27, 29). '•'•Jehovah said unto my Lord, Sit thou at my right 
 hand, until I make thine enemies thy footstool. Jehovah shall 
 send the rod of thy strength out of Zion ; rule thou in the 
 midst of thine enemies. Thou art a priest for ever after the 
 order of Melchizedeck " (Psalm ex. 1, 2, 4 ; see Matt. xxii. 44, 
 Luke xx. 42). " I have set my king upon my ho\y hill of Zion. 
 I will declare the decree : — Jehovah hath said unto me, Thou art 
 my Son ; this day have I begotten thee. — I shall give thee the 
 heathen for thy 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 " (Psalm ii. 6 — 8, 12). "Thou hast made him a 
 little lower than the angels ; and hast crowned him with glory 
 and honour. Thou madest him to have dominion over the 
 works of thy hands : thou hast put all things under his feet " 
 (Psalm viii. 5, 6). " Jehovah, remember David — how he sware 
 unto Jehovah, and vowed unto the mighty God of Jacob : 
 Surely I will not come into the tabernacle of my house, nor go 
 up into my bed ; I will not give sleep to mine eyes, — until I 
 find out a place for Jehovah, a habitation for the mighty God of 
 Jacob. Lo, we heard of it at Ephratah, we found it in the 
 fields of the wood. "We will go into his tabernacles: we will 
 worship at his footstool. — Let thy priests be clothed with 
 righteousness, and let thy saints shout for joy" (Psalm exxxii. 
 1, 7, 9). But these passages are but few compared to what 
 might be adduced. 
 
 7. That the whole Sacred Scripture treats solely concerning 
 the Lord, will more fully appear from what follows, and is more 
 particularly shewn in The Treatise on the Sacred Scripture. In 
 this circumstance alone the sanctity of the Word is grounded. 
 This is also signified by these words in the Apocalypse : " Thi 
 testimony of Jesus is the spirit of prophecy " (xix. 10). 
 25 
 
8,9 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 BY THE LORD'S FULFILLING ALL THE CONTENTS OF THE LAW, 
 IS MEANT, THAT HE FULFILLED ALL THE CONTENTS OF TUB 
 WORD. 
 
 8. It is supposed by many at this day, that when it is said 
 of the Lord, that he fulfilled the law, the meaning of his ex- 
 pression is, that he fulfilled all the commandments of the Deca- 
 logue, and that thus he became righteousness ; and it is further 
 supposed that by the belief of this on the part of mankind, he 
 justifies them, that is, makes them righteous also. Nevertheless, 
 that is not the meaning of that expression ; but its real signifi- 
 cation is, that he fulfilled all things which are written concern- 
 ing him in the law and the prophets, that is, in the whole sacred 
 Scripture, because this treats of him alone, as was observed in 
 the foregoing section. The reason why many have entertained 
 a different belief is, because they have not searched the Scrip- 
 tures and seen what is there meant by the law. By the law are 
 therein signified, in a strict sense, the ten commandments of 
 the Decalogue ; in a more extensive sense, all things that are 
 written in the five books of Moses ; and in the most extensive 
 sense, all things that are contained in the Word. 
 
 I. That by the law, in a strict sense, are meant the Ten Com- 
 mandments of the Decalogue, is a thing generally acknowledged. 
 
 9. II. That by the law, in a more extensive sense, are meant 
 all things that are written in the fivebooks of Moses, will appear 
 from the following passages: In Luke: "Abraham said unto 
 him, [the rich man in heli] 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 unto Nathaniel, "We 
 have found him of whom Moses in the law and the prophets did 
 write" (i. 45). In Matthew: "Think not that I am come to 
 destroy the law or the prophets : I am not come to destroy, but 
 to fulfil" (v. 17). In the same: "For all the prophets and the 
 law prophesied unto John" (xi. 13). In Luke : " The law and 
 the prophets were until John ; since that time the kingdom of 
 God is preached" (xvi. 16). In Matthew: "All things what- 
 soever ye would that men should do unto yon, do ye even so to 
 them ; for this is the law and the prophets''' (vii. 12). In the 
 same: "Thou shalt love the Lord thy God with all thy heart, 
 and with all thy soul." — And — "Thou shalt love thy neighbour 
 as thyself. On these two commandments hang all the law and 
 the prophets''' (xxii. 37, 39, 40). In these places, by Moses 
 and the prophets, as also by the law and the prophets, are sig- 
 nified all things that are written in the books of Moses and in 
 those of the prophets. That by the law in particular are signified 
 ali things that were written by Moses, will further appear from 
 
 26 
 
CONCERNING THE LOUD. 
 
 9,10 
 
 the following passages : In Luke : " And when the days of her 
 purification, according to the law of Mioses, were accomplished, 
 they brought him to Jerusalem, to present him to the Lord : 
 (as it is written in the la 10 of the Lord, Every male that openeth 
 the womb shall be called holy to the Lord ;) and to offer a 
 sacrifice, according to that which is said in the law of the Lord, 
 a pair of turtle doves, or two young pigeons." " And the parents 
 brought in the child Jesus, to do for him after the custom of 
 the lawP " And when they had performed all things according 
 to t/te law of the Lord" (ii. 22— 21, 27, 39V In John : « Moses 
 in the law commanded us, that such should be stoned" (viii. 5). 
 In the same: " The law was given hy Moses 1 '' (i. 17). From 
 whence it appears, that sometimes the law is named, and some- 
 times Moses, where such things are treated of as are contained 
 in the books written by him ; as is also done in Matthew viii. 4; 
 Mark x. 2 — i ; xii. 19 ; Luke xx. 2S, 37 ; John iii. 14 ; vii. 19, 
 51 ; viii. 17 ; xix. 7. Many things commanded to be performed, 
 are also called, by Moses himself, the law : as in relation to the 
 burnt offerings, Levit. vi. 9 ; vii. 1, 11 ; to the meat offering, 
 Levit. vi. 14; to the leprosy, Levit. xiv. 2; to jealousy, Numb, 
 v. 29 ; and to the Nazariteship, Numb. vi. 13, 21. Moses him- 
 self also called his book the law : " Moses wrote this law, and 
 delivered it unto the priests, the sons of Levi, who bare the 
 ark of the covenant of Jehovah." And he said unto them, " Take 
 this hook of the law, and put it in the side of the ark of the 
 covenant of Jehovah." (Deut. xxxi. 9, 26). It was put in the 
 side of the ark, because within the ark were the tables of stone, 
 which, in a strict sense, are called the law. The books of Moses 
 are afterwards, also, called the law: "And Hilkiah the high 
 priest said unto Shaphan the scribe, I have found the hook of 
 the law in the house of Jehovah." " And when the king had 
 heard the words of the hook of the law, he rent his clothes" (2 
 Kings xxii. 8, 11). 
 
 10. III. That by the law, in the most extensive sense, are 
 meant all things that are contained in the Word, may appear from 
 the following passages. " Jesus answered them, Is it not written 
 in your law, I said ye are gods" (John x. 34)? This is written 
 in Psalm lxxxii. 6. "The people answered him, We have heard 
 out of the law, that Christ abideth for ever" (John xii. 34). 
 This is written in Psalm lxxxix. 29 ; ex. 4; and in Daniel vii. 
 14. "That the word might be fulfilled that is written in their 
 law, They hated me without a cause" (John xv. 25). This is 
 written in Psalm xxxv. 19. "The Pharisees answered. Have 
 any of the rulers — believed on him ? but this people who know- 
 eth not the law are cursed" (John vii. 48, 49). " It is easier for 
 heaven and earth to pass, than one tittle of the law to fail" 
 (Luke xvi. 17) ; where, by tJie law, is signified the whole of the 
 Sacred Scripture. 
 27 
 
11 DOCTRINE OF THE NEW JERUSALEM 
 
 11. That by the Lord's fulfilling all the contents of the law, 
 is meant, that he fulfilled all the contents of the Word, will 
 farther appear from those passages where it is said, that the 
 Scripture was fulfilled by him, and that all things were finished ; 
 as from the following: Jesus "went into the synagogue, — and 
 stood up to read. And there was delivered unto him the book 
 of the prophet Esaias. And when he had opened the book, he 
 found the place where it was written, the spirit of the Lord is 
 upon me, because he hath anointed me to preach the gospel to 
 the poor ; he hath sent me to heal the broken-hearted, to preach 
 deliverance to the captives, and recovering of sight to the blind ; 
 — to preach the acceptable year of the Lord. And he closed 
 the book, — and began to say, This day is this Scripture fulfilled 
 in your ears" (Luke iv. 16, 21). " Search the Scriptures for 
 they — testify of me" (John v. 39). " That the Scripture may 
 be fulfilled, He thateateth 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 saying might be fulfilled which he spake ; 
 Of them which thou gavest me have I lost none" (John xviii. 9). 
 "Then said Jesus unto him [Peter], Put up again thy sword 
 into his place; — how then shall the Scriptures be fulfilled, that 
 thus it must be?" " But all this was done, that the Scriptures 
 of the prophets might be fulfilled''' (Matt. xxvi. 52, 54, 56). 
 " The Son of Man indeed goet'h, as it is 'written of him.'''' " But 
 the Scriptures must be fulfilled'''' (Mark xiv. 21, 19). "And the 
 Scripture was fulfilled which saith, and he was numbered with 
 the transgressors" (Mark xv. 28; Luke xxii. 37). "That the 
 Scripture might be fulfilled which said, They parted my raiment 
 amongst them, and for my vesture did they cast lots" (John 
 xix. 21). " After this, Jesus, knowing that all things were now 
 accomplished, that the Scripture might be fulfilled, saith, I thirst" 
 (John xix. 28). " When Jesus received the vinegar, he said, 
 It is finished''' that is, It is fulfilled (John xix. 30). "These 
 things were done that the Scripture should 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 pro- 
 phets, without its being said, at the same time, that the law, or 
 the Scripture, was fulfilled. That the whole of the World treats 
 of the Lord, and that he came into the world to fulfil it, he 
 also taught his disciples before his departure, in these words : 
 "Jesus said unto them, O fools, and slow of heart to believe all 
 that the prophets have spoken ! Ought not Christ to have 
 suffered these things, and to enter into his glory ? And begin- 
 ning at Moses and all the prophets, \\q expounded unto them in 
 all the Scriptures the things concerning himself (Luke xxiv. 25 
 — 27). And further : Jesus said unto his disciples, "These are 
 28 
 
CONCERNING THE LORD. 
 
 11, 12 
 
 the words which 1 spake unto you whilst I was yet with you, 
 that all things must be fulfilled which were written in the law of 
 Moses, and in the prophets, and in the Psahns concerning me" 
 (Luke xxiv. 44). That the Lord whilst in the world, fulfilled 
 all the contents of the "Word, even to its minutest particulars, 
 is evident from these his own words : "Verily I say unto you, 
 till heaven and earth pass, one jot, or one tittle shall in no wise 
 vassfrom the law, till all Ic fulfilled" (Matt. v. 18.) 
 
 Hence then may be clearly seen, that when it is said that 
 the Lord fulfilled all the contents of the law, the meaning is, 
 not merely that he fulfilled all the commandments of the Deca- 
 logue, but all the contents of the Word. 
 
 THE LORD CAME INTO THE WORLD TO SUBJUGATE THE HELLS AND 
 TO GLORIFY HIS HUMAN ; AND THE PASSION OF THE CROSS WAS 
 THE LAST COMBAT, BY WHICH HE FULLY CONQUERED THE HELLS, 
 AND FOLLY 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 it is not yet known that the Lord 
 conquered death or hell by combats, which are temptations, 
 and at the same time, by these means, glorified his Human ; 
 and that the passion of the cross was the last combat or tempta- 
 tion, by which he conquered the one and glorified the other. 
 These [combats] are frequently treated of in the prophets and 
 in David, but not so frequently in the evangelists ; for by these 
 the temptations which he sustained from his childhood are 
 briefly described by his temptations in the wilderness, and 
 afterwards by the devil, and finally by his sufferings in Geth- 
 semane and on the cross. His temptations in the wilderness, 
 and afterwards by the devil, are related in Matthew iv. 1 — 11 ; 
 in Mark i. 12, 13 ; and in Luke iv. 1 — 13. But by these are 
 signified all the temptations that he suffered even to the last. 
 He did not reveal more concerning them to his disciples, for it 
 is said in Isaiah, "He was oppressed, and he was afflicted, yet 
 he opened not his mouth : he is brought as a lamb to the 
 slaughter, and as a sheep before her shearers is dumb, so he 
 openeth not his mouth" (liii. 7). His temptations in Gethsemane 
 are related in Matthew xxvi. 36 — 44; in Mark xiv. 32 — 12; 
 and in Luke xxii. 39 — 40 : and these on the cross, in Matthew 
 xxvii. 33—50 ; in Mark xv. 22—37 ; in Luke xxiii. 33—39 ; 
 and in John xix. 17 — 34. Temptations are nothing else than 
 combats against the hells. Concerning the temptations or 
 spiritual conflicts of the Lord, see the treatise on the New Jeru- 
 salem and its Heavenly Doctrine, n. 201 and 302 ; and concern- 
 ing temptations in general, n. 189 — 200 of the same work. 
 29 
 
13, 14 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 13. That the Lord, by the passion of the cross, fully con- 
 quered the hells, he himself teaches in John: "Now "is the 
 judgment of this world ; now shall the prince of this world be 
 cast our (xii. 31). This the Lord spoke, when the passion of 
 the cross was about to take place. So again : " The prince of 
 this world is judged" (xvi. 11;. Also: "Be of good cheer, / 
 have overcome theworloV' (xvi. 33). And in Luke : " He [Jesus] 
 said, — 1 beheld Satan aslightning fall from heaven''' (x. 18.) In 
 these passages, by the world, the prince of the world, Satan, 
 and the devil, is meant hell. 
 
 That the Lord, also, by the passion of the cross, fully glori- 
 fied his Human, he teaches in John : " When he [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 also 
 glorify him in himself, and will straightway glorify him 11 (xiii. 
 31, 32). In the same : " Father, the hour is come : glorify thy 
 Son, that thy Son also may glorify thee" (xvii. 1). And again : 
 " Now is my soul troubled." And he said : " Father, glorify 
 thy name. Then came there a voice from heaven, saying, / 
 have both glorified it, and will glorify it again" (xii. 27, 28). In 
 Luke : " Ought not Christ to have suffered these things, and 
 to enter into his glory V (xxiv. 26). All this is said in reference 
 to his passion. The glorifying here spoken of, is the uniting of 
 the Divine and the Human ; wherefore it is said, " and God 
 will glorify him in himself." 
 
 14. That the Lord came into the world to reduce to order all 
 things in heaven and thence on earth ; that this was effected 
 by combats against the hells, which at that time infested every 
 man on his entrance into and departure out of the world ; and 
 that hereby he became righteousness and saved mankind, who 
 otherwise could not have been saved ; is evident from many 
 predictions of the prophets, of which only a few shall be here 
 adduced. In Isaiah : "Who is this that cometh from Edom, 
 with dyed garments from Bozrah? this that is glorious in his 
 apparel, travelling 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-fat ? I have trodden the wine-press alone, and of 
 the people there was none with me ; for 1 will tread them in 
 mine anger, and trample them in my fury ; and their blood 
 6hall be sprinkled upon my garments; — for the day of vengeance 
 is in my heart, and the year of my redeemed is come. — Mine 
 own arm brought salvation unto me. — I will bring down their 
 strength to the earth. — He said, Surely they are my people, 
 children that will not lie : so he was their Saviour. — In his love 
 and in his pity he redeemed them" (lxiii. 1, 6, 8, 9). These 
 words are spoken of the Lord's combats against the hells. By 
 the apparel in which he was glorious, and which was red, is 
 
 HO 
 
CONCERNING THE LORD. 14 
 
 signified the "Word, which suffered violence from the Jewish 
 people. His combats against the hells, and his victories over 
 them, are described by his treading them in his anger, and 
 trampling them in his wrath. His combating alone, and by 
 his own proper power, is described by these words : " Of the 
 people there wc none with me; — therefore mine own arm 
 brought salvation unto me ; — I will bring down their strength 
 to the earth." That he thereby became a Saviour and a Re- 
 deemer, is described by these words : " So he was their Saviour : 
 — in his love and in Ins pity he redeemed them." And that 
 this was the cause of his coming is described by these words : 
 " The day of vengeance is in my heart, and the year of mj 
 redeemed is come." Again, in Isaiah: "He saw that there 
 was no man, and wondered that there was no intercessor: 
 therefore his arm brought salvation unto him, and his righte- 
 ousness it sustained him. For he put on righteousness as a 
 breast-plate, and a helmet of salvation upon his head ; and he 
 put on the garments of vengeance for clothing, and was clad 
 with zeal as a cloak." "And the Redeemer shall cometoZion" 
 (lix. 16, 17, 20). These words are also spoken in reference to 
 the combats of the Lord against the hells during his abode in 
 the world. That he fought against them from his own proper 
 power, is signified by this : " He saw that there was no man ; — 
 therefore his arm brought salvation unto him." That thereby 
 he became righteousness itself, is thus described : " His righte- 
 ousness it sustained him : for he put on righteousness as a 
 breast-plate." And that thus he redeemed mankind, by this : 
 "And the Redeemer shall come to Zion." So in Jeremiah: 
 " Wherefore have I seen them dismayed ? — and their mighty 
 ones are beaten down, and are fled apace, and look not back." 
 " For this is the day of the Lord Jehovah of hosts, a day of 
 vengeance, that he may avenge him of his adversaries : and the 
 sword shall devour and it shall be satiate" (xlvi. 5, 10). Here 
 also, the combats of the Lord with the hells, and his victories 
 over them, are described when it is said, " "Wherefore have 1 
 Been them dismayed ? and their mighty ones are beaten down ; 
 and are fled apace, and look not back :" by their mighty ones, 
 and the Lord's enemies, are here meant the hells, for all therein 
 entertain hatred against the Lord. His coming into the world 
 for this purpose, is signified by these words : " It is the day of 
 the Lord Jehovah of hosts, a day of vengeance, that he may 
 avenge him of his adversaries." Again, in the same prophet : 
 "Her young men shall fall in her streets, and all the men of 
 war shall be cut off in that day" (xlix. 26). So in Joel : " Je- 
 hovah shall utter his voice before his army : — the day of Jehovah 
 is great and very terrible ; and who can abide it ?" (ii. 11). In 
 Zephaniah: " In the day of the sacrifice of Jehovah, I will 
 punish the princes, and the king's children, and all such as are 
 31 
 
14 
 
 DOCTRINE OF THE NEW JERUSALEM. 
 
 clothed with strange apparel." " That day is a day of trouble, 
 — a day of the trumpet and alarm against the fenced cities" 
 (i. S, 15, 16). In Zechariah : "Then shall Jehovah go forth 
 and fight against those 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 Jerusalem. — And ye shall flee to the 
 valley of the mountains. — In that day the light shall not be 
 clear nor dark." " And Jehovah shall be king over all the earth; 
 in that day there shall be one Jehovah, and his name one" (xiv. 
 3 — 6, 9). In these places, also, the Lord's combats are the 
 subject treated of: by " that day," is meant his coming. The 
 mount of Olives, which was before Jerusalem, was also the place 
 where the Lord was wont to abide ; see Mark xiii. 3 ; xiv. 26 ; 
 Luke xxi. 37; xxii. 39 ; John viii. 1 ; besides other places. So 
 in David : " The sorrows of hell compassed me about, the snares 
 of death prevented me." " He sent out his arrows and scattered 
 them, and he shot out lightnings and discomfited them." " I 
 have pursued mine enemies and overtaken them, neither 
 did I turn again till they were consumed. I have wounded 
 them that they were not able to rise. — Thou hast girded 
 me with strength unto the battle : thou hast subdued under 
 me those that rose up against me. Thou hast also given 
 me the necks of mine enemies. — Then did I beat them small 
 as the dust before the wind, I did cast them out as the dirt in 
 the street" (Psalm xviii. 5, 14, 37—40, 42). The cords and 
 snares of death that compassed and prevented, signify tempta- 
 tions, which, being from hell, are also called the cords of hell. 
 These verses, with the whole of this Psalm,*treat of the combats 
 and victories of the Lord ; it is therefore said, " Thou hast made 
 me the head of the heathen ; a people whom I have not known 
 shall serve me" (verse 43). Again : " Gird thy sword upon thy 
 thigh, O most mighty. — Thine arrows are sharp in the heart of 
 the king's enemies; whereby the people fall under thee. Thy 
 throne, O God, is for ever and ever. — Thou lovest righteousness, 
 — therefore God, thy God, hath anointed thee" (Psalm xiv. 3, 
 5 — 7). These words also relate to the combats with the hells, 
 and their subjugation ; the whole Psalm treats of the Lord, of 
 his combats, his glorification, and of the salvation of the faithful 
 by him. Again, in David : " A fire goeth before him, and 
 burnetii up his enemies round about. The earth saw and trem- 
 bled ; the hills melted like wax — at the presence of the Lord of 
 the whole earth. The heavens declare his righteousness, and 
 all the people see his glory" (Psalm xcvii. 3—6). This Psalm 
 likewise treats of the Lord, and of the same things as the former. 
 So again : " Jehovah said unto my Lord r Sit thou at my right 
 hand until I make thine enemies my footstool. — Rule thou in 
 the midst of thine enemies." "The Lord at thy right hand 
 shall strike through kings in the day of his wrath ; — he shall fill 
 32 
 
CONCERNING THE LORD. 
 
 It 
 
 the places with the dead bodies ; he shall wound the heads over 
 many countries" (Psalm ex. 1, 2, 5, 0). That this relates to 
 the Lord, appears from his own words in Matthew xxii. 44 ; in 
 Mark xii. 36; and in Luke xx. 42. By sitting on the right 
 hand is signified omnipotence ; by his enemies are signified the 
 hells ; by kings, those who are principled in falsities grounded 
 in evil ; to make them a footstool, to strike them through in 
 the day of his wrath, and to fill the places with dead bodies, is 
 to destroy their power; and to wound the head over many 
 countries, is to destroy the whole. Since the Lord conquered 
 the hells alone, without the aid of any angel, he is therefore 
 called a mighty man and a man of war (Isaiah xlii. 13) : the Icing 
 of glory, Jehovah strong and mighty, Jehovah mighty in battle 
 (Psalm xxiv. 8, 10): the mighty God of Jacob (Psalm exxxii. 2); 
 and, in many places, Jehovah Zebaoth, that is, Jehovah of the 
 hosts or armies of war. His coming also, which is meant by 
 the day of Jehovah, is called a terrible day, a cruel day, a day 
 ©f indignation, of anger, of wrath, of vengeance, of destruction, 
 of war, of the trumpet and alarm, and of tumult ; as may be 
 seen in the places adduced above.* And because by means of 
 such combats with the hells, and their subjugation, a last judg- 
 ment was accomplished by the Lord whilst he was in the world, 
 therefore this also is spoken of in many places : as in David : 
 Jehovah " cometh to judge the earth : he shall judge the world 
 with righteousness, and the people with his truth" (Psalm xcvi. 
 13). So likewise in many other places. These quotations have 
 been taken from the prophetical parts of the Word; but, in the 
 historical parts, the same things are represented by the wars of 
 the children of Israel with various nations : for whatever is 
 written in the Word, either in its prophetical or historical parts, 
 has reference to the Lord ; and hence the Word is divine. Many 
 arcana relating to the Lord's glorification are contained in the 
 rituals of the Israelitish Church; as in its burnt offerings and 
 sacrifices, in its sabbaths and feasts, and in the priesthood of 
 Aaron and the Levites : so also in the other ordinances of Moses, 
 which are called laws, judgments, and statutes : and this is 
 meant by the Lord's words when he said to the disciples, "All 
 things must be fulfilled which were written in the law of Moses 
 — concerning me" (Luke xxiv. 44); and when he said of Moses 
 to the Jews, "He wrote of me" (John v. 46). 
 
 From all this then 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 conflict, by which he fully 
 conquered the hells, and fully glorified his human. The pas- 
 sages in the prophetical part of the Word which treat of the 
 Lord's combats with the hells and victories over them ; or, 
 
 33 
 
 * No. 4. 
 
 C 
 
H, 15 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 what is the same thing, which treat of the last judgment 
 executed by him when in the world ; as also of his passion, and 
 the glorification of Ins human ; are so numerous, that were they 
 all adduced, they would fill many pages. 
 
 THE LORD, BY THE PASSION OF THE CROSS, DID NOT TAKE AWAY 
 SINS, BUT BORE THEM. 
 
 15. There are some within the church, who believe that the 
 Lord by the passion of the cross took away sins, and made 
 satisfaction to the father, and thus redeemed mankind : some 
 also imagine that he transferred to himself the sins of those who 
 have faith in him, bore them, and cast them into the depth of 
 the sea, that is, into hell : in which opinion they confirm them- 
 selves by the words of John concerning Jesus : " Behold, the 
 Lamb of God, which taketh away the sin of the world" (John 
 i. 29) : and by these words of the Lord in Isaiah : " He hath 
 borne our griefs, and carried our sorrows. — He was wounded for 
 our transgressions, he was bruised for our iniquities ; the chas- 
 tisement of our peace was upon him ; and with his stripes we 
 are healed. — Jehovah hath made the iniquities of us all to meet 
 on him. He was oppressed, and he was afflicted, yet he opened 
 not his mouth ; he is brought as a lamb to the slaughter. — He 
 was cut ofFout of the land of the living: for the transgression 
 of my people was he stricken : and he made his grave with the 
 wicked, and with the rich in his death. — He shall see of the 
 travail of his soul, and shall be satisfied : by his knowledge 
 shall my righteous servant justify many ; for he shall bear their 
 iniquities. — He hath poured out his soul unto death ; and he 
 was numbered with the transgressors : and he bare the sin of 
 many, and made intercession for the transgressors" (liii. 4, to 
 the end). Both these passages relate to the temptations and 
 passion of the Lord ; and by his taking away sins, and by 
 the iniquities of us all meeting on him, the same is meant as by 
 carrying sorrows and iniquities. It shall therefore be shewn, 
 in the first place, what is implied by bearing iniquities, and 
 afterwards, what by taking them away. By the Lord's bearing 
 iniquities, nothing else is meant than his sustaining dire temp- 
 tations ; also, his suffering the Jews to treat him as they had 
 treated the word : which they did, because he was the Word. 
 For the church, which at that time existed with the Jewish 
 nation, was then in a state of utter devastation, in consequence 
 of having perverted every thing contained in the Word, so that 
 there was not a single truth left; which also was the reason 
 that they did not acknowledge the Lord. This is meant, 
 and was signified, by all the circumstances that attended the 
 U 
 
CONCERNING THE LORD. 
 
 L5 
 
 Lord's passion. The prophets were also treated in a similar 
 manner, hecause they represented the Lord with respect to the 
 Word, and thence with respect to the church ; and the Lord 
 was i iie-eminently THE PROPHET. 
 
 That the Lord was THE PROPHET, may appear from these 
 
 f>assages : Jesus said, " a prophet is not without honour, save in 
 lis own country, and in his own house" (Matt. xiii. 57; Mark 
 vi. 4 ; Luke iv. 24). Jesus said, " it cannot he that a prophet 
 perish out of Jerusalem" (Luke xiii. 33). " And the multitude 
 said, This is Jesus the prophet of Nazareth" (Matt. xxi. 11 ; 
 John vii. 40). " And there came a fear on all ; and they 
 glorified Goci, saying that a great prophet is risen up among 
 us" (Luke vii. 16). "So it is declared by Moses, that a prophet 
 should be raised out of the midst of their brethren, " whose words 
 they shall obey" (Dent, xviii. 15 — 19). 
 
 That the prophets also represented the state of the church, 
 and were commanded to do certain things with that view, may 
 appear from the following instances ; The prophet Isaiah was 
 for that purpose enjoined to loose the sackcloth from off his 
 loins, and to put off the shoe from his foot, and to walk naked 
 and hare-foot three years, for a sign and a wonder (Isaiah xx. 
 2, 3). The prophet Jeremiah, in order that he might represent 
 the state of the church, was commanded to get for h'n/iself a 
 linen girdle, and put it upon his loins, and not put it in water, 
 and that he should hide it in the hole of a rock near tae river 
 Euphrates : and after many days he found it rotten (Jeivni. xiii. 
 1 — 7). The same prophet was commanded, for the same 
 purpose, not to take a wife in that place, nor to enter into the 
 house of mourning, neither go to lament, nor enter into the 
 house of feasting (Jerem. xvi. 2, 5, 8). The prophet Ezekiel, 
 that he might represent the state of the church, was commanded 
 to take unto him a barber's razor, and cause it to pass upon his 
 head, and upon his beard ; and afterwards to divide it, and to 
 burn with tire the third part of it in the midst of the city, to 
 emite a third part of it with a knife, and to scatter a third part 
 in the wind ; and that he should take a few in number and bind 
 them in his skirts, then take of them again, and cast them into 
 the midst of the fire, and burn them (Ezck. v. 1 — 4). He was 
 also commanded, for the same purpose, to prepare for himself 
 stuff for removing, and to remove into another place in the sight 
 of the children of Israel ; and that he should bring forth his 
 stuff by day, and should go forth in the evening through a hole 
 made in the wall, covering his face so that he might not see the 
 ground ; and that so he should be a sign unto 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). The prophet 
 Hosea, that he might represent the state of the church, was 
 commanded to take to himself a harlot for a wife : and it is 
 35 
 
15, 16 
 
 jOCTKIXE OF THE NEW JERUSALEM 
 
 written that he did so, and that, she hare him three children, 
 one of whom was called Jezreel [Dropping of the friendship of 
 God], the second, She that hath not obtained mercy, and the 
 third, Not my people (see Hosea i. 2 — 9). And, again, he was 
 commanded to go and love a woman beloved of her friend, yet 
 an adultress ; whom also he bought for fifteen pieces of silver 
 (Hosea iii. 1, 2). The prophet Ezekiel, that he might represent 
 the state of the church, was also commanded to take a tile, and 
 to portray upon it the city Jerusalem, and to lay siege against 
 it, and build a fort against it, and cast a mount against it, and 
 to put an iron pan between him and the city, and to lie on his 
 left side three hundred and ninety days, and afterwards on his 
 right side forty days : Also to take wheat, barley, beans, lentiles, 
 millet, and fitches, and make bread thereof, which he should 
 then eat by measure ; and also, that he should eat it as barley 
 cakes, ami bake it with the dung of man: and because he 
 prayed that it might not be so, he was allowed to bake it with 
 cows' dung (Ezek. iv. 1 — 15). Other prophets also represented 
 other things ; as Zedekiah, by the horns of iron that he made (1 
 Kings xxii. 11) : And another prophet, by causing himself to be 
 smitten and wounded, and putting ashes on his face (1 Kings 
 xx. 35 — 38). In general, the prophets represented the Word 
 in its ultimate sense, which is that of the letter, by wearing a 
 garment of hair (see Zech. xiii. 4) : thus Elijah was clothed with 
 such a coat, and was girt about his loins with a leathern girdle 
 (2 Kings i. 8): so also John the Baptist had his raiment of 
 camels hair, a leathern girdle about his loins, and ate locusts 
 and wild honey (Matt. iii. 4). From all these circumstances it 
 appeal's, that the prophets represented the state of the church, 
 and the Word ; for whosoever represents the one, represents 
 also the other, because the church has its existence from the 
 Word, and its quality is according to its reception of the Word 
 in life and faith. Hence by prophets, wherever they are men- 
 tioned in both Testaments, is signified the doctrine of the church 
 derived from the Word: but by the Lord, considered as the 
 greatest prophet, is signified the church itself, and the Word 
 itself. 
 
 10. The state of the church, from the Word, thus represented 
 in the Prophets, is what is meant when mention is made of 
 their bearing the iniquities and sins of the people. This is 
 evident from its being related of the prophet Isaiah, that he 
 went naked and bare-foot three years, for a sign and a 
 wonder (Isaiah xx. 2, 3) : and of Ezekiel the prophet, that he 
 carried out stall' for removing through the hole he had dug in 
 the wall, covering his face, so as not to see the earth : and that 
 thus he was for a si^n unto the house of Israel ; and also said. 
 I am your sign (Ezek. xii. 3 — 11). That this was to bear 
 iniquities, manifestly appears from what is said, when Ezekiel 
 
CONCERNING THE LORD. 
 
 15, 1G 
 
 was commanded to lie three hundred and ninety days on his 
 left side, and forty days on his right side, against. Jerusalem, 
 and to eat barley cakes made with cows' dung ; where we read 
 thus : " Lie thou also upon thy left side, and lay the iniquity of 
 the house of Israel upon it : according to the number of the 
 days that thou shalt lie upon it, thou shalt bear their in iquity. 
 For I have laid upon thee the years of their iniquity, according 
 to the number of the days, three hundred and ninety days: so 
 shalt tJwu bear the iniquity of the house of Israel. And when 
 thou hast accomplished them, lie again on thy right side, and 
 thou shall bear the iniquity of the home qfJudah forty days" 
 (Ezek. iv. -1 — G). That the prophet by thus bearing the iniquities 
 of the house of Israel and the house of Judah, did not thereby 
 take them away, and thus expiate them, but only represented 
 and pointed them out, is evident from what follows in the same 
 chapter : " And Jehovah said, even thus shall the children of 
 Israel eat their defiled bread among the gentiles, whither I will 
 drive them." "Behold, I will break the staff of bread in 
 Jerusalem, — that thej* may want bread and water, and be 
 astonished one with another, and consume away for their 
 iniquity" (verses 13, 16, IT). So when the same prophet showed 
 himself, and said, "I am your sign," it is also added, "as I 
 have done, so shall it be done unto them" (Ezek. xii. 11). The 
 meaning is similar when it is said of the Lord, " lie hath borne 
 our griefs, and carried our sorrows ; — Jehovah hath laid on him 
 the iniquity of us all; — by his knowledge shall my righteous 
 servant justify many, for he shall bear their iniquities" (Isaiah 
 liii.) ; the whole of which chapter treats of the passion of the 
 Lord. That the Lord himself, as the Greatest Prophet, repre- 
 sented the state of the church as to the Word, appears from the 
 circumstances attending his passion: as, that he was betrayed 
 by Judas; that he was taken and condemned by the chief 
 
 him on the head with a reed ; that they put a crown of thorns 
 on his head ; that they divided his garments, and cast lots for 
 his vesture ; that they crucified him ; that they gave him 
 vinegar to drink ; that they pierced his side ; that he was 
 buried and rose again on the third day. His being betrayed 
 by Judas, signified that he was betrayed by the Jewish nation, 
 who at that time were the depositaries of the Word ; for Judas 
 represented that nation ; his being taken and condemned by 
 the chief priests and elders, signified that he was taken and 
 condemned by the whole Jewish Church : their scourging hiin, 
 spitting in his face, buffeting him, and smiting him on the head 
 with a reed, signified that they treated in a similar manner the 
 Word, with respect to its divine truths, all of which relate to 
 the Lord : their putting a crown of thorns on his head, signified 
 that they had falsified and adulterated those truths : theii 
 
 buffeted him ; that they smote 
 
 37 
 
16, 17 
 
 DOCTRINE OF THE NEW JERUSALEM. 
 
 dividing Lis garments and casting lots for Ins vesture, signified 
 that they had divided and dispersed all the truths of the Word, 
 but not its spiritual sense, which his vesture or inner garment 
 represented : their crucifying him, signified that they had 
 destroyed and profaned the whole Word : their giving him 
 vinegar to drink, signified that all was falsified and false ; and 
 therefore he did not drink it, bat said, It is finished ; their 
 piercing his side, signified that they had entirely extinguished 
 eves£ truth and every good of the Word : his being buried, 
 signified the rejection of the residue of the Human taken from 
 the mother ; and his rising again on the third day, signified his 
 glorification. Where these circumstances are predicted in the 
 Prophets and Psalms, their signification is similar. On this 
 account also, after he had been scourged, when he was led out 
 bearing the crown of thorns, and arrayed in a purple robe put 
 on him by the soldiers, he said, " Behold the man!" (John xix. 
 1, 5). Tins he said, because by the term man is signified the 
 church ; for by the Son of Han is meant the truth of the church, 
 consequently the Word. Hence then it appears, that by 
 bearing iniquities is meant to represent, and to display in effigy, 
 sins against the divine truths of the word. That the Lord un- 
 derwent and suffered such treatment as the Son of Man, and 
 not as the Son of God, will be shown in the following pages ; 
 for Son q/Jifan, signifies the Lord as to the Word. 
 
 17. Something shall be now said a to what is meant by 
 taking away sins. To take away sins is much the same as to 
 redeem man, and save him. For the Lord came into the world 
 to render salvation possible to man. Had he not come, no one 
 could have been reformed and regenerated, nor, of course, 
 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, united it to the Divine of the Father. If these 
 things had not been done, no man would have been capable 
 of permanently receiving any divine truth, still less any divine 
 good : for the devil, whose power before was the stronger, 
 would have plucked it out of his heart. 
 
 From these statements, it is manifest, 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 such as believe in him, 
 and live according to his commandments ; as the Lord also 
 teaches in Matthew : "Think not that I have come to destroy 
 the law and the prophets." " Whosoever shall break one of 
 these least commandments, and shall teach men so, he shall be 
 called the least in the kingdom of heaven ; but whosoever shall 
 do ami teach them, the same shall be called great in the king- 
 dom of heaven" (v. 17, 19). Reason alone may teach every 
 one, if he be at all enlightened, that sins cannot be taken away 
 from man, except bv actual repentance ; which consists in 
 38 
 
CONCERNING THE LORD. 
 
 17, IS 
 
 man's seeing Ins sins, imploring help of the Lord, and desisting 
 from them. To see, believe, and teach otherwise, does not 
 originate in the "Word, nor in sound reason, but in evil lust, 
 and a depraved will, which constitutes man's propriurru, or 
 selfhood, by which his intelligence is debased into folly. 
 
 THE IMPUTATION OF THE LORD'S MERIT PROPERLY MEANS NOTHING 
 ELSE THAN THE REMISSION OF SINS AFfER REPENTANCE. 
 
 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 suffering the 
 passion of the cross ; by which it is conceived that he took away 
 the damnation incurred by man, and made satisfaction for his 
 sins. It is further believed, that without such atonement, 
 satisfaction, and propitiation, the human race would have 
 perished in eternal death ; and this because justice, or vindictive 
 justice, as it is styled by some, demanded such a penalty. It 
 is certainly true, that if the Lord had not come into the world 
 all mankind would have perished : but how it is to be under- 
 stood that the Lord fulfilled the whole of the law ; and also why 
 he suffered the death of the cross, may be seen above in their 
 respective chapters : from which also it may appear, that he did 
 not fulfil the law, and suffer the cross, on account of any vin- 
 dictive justice in God, since there can be no such divine attri- 
 bute as this. The divine attributes are justice [or righteous- 
 ness], love, mercy, and goodness ; and God is justice itself, love 
 itself, mercy itself, and goodness itself; and where these are, 
 there can be nothing of vengeance, consequently, no vindictive 
 justice. The Lord's fulfilling of the law, and his passion on 
 the cross, have, however, been heretofore understood by 
 many, only as a satisfaction made by him for the human race, 
 whereby he delivered them from the damnation otherwise fore- 
 seen or appointed : and from viewing these two things (com- 
 monly called his active and passive obedience), in which the 
 Lord's merit is believed to consist, in the light of a satisfaction, 
 and combining therewith the principle that man is saved solely 
 by the faith that it is so, has followed by natural connexion, the 
 received tenet of the imputation of the Lord's merit, But this 
 tenet falls to the ground when the Lord's fulfilling of the law, 
 and his passion on the cross, as explained above, are rightly 
 understood. It may then be seen, that imputation of merit are 
 words without meaning, unless they imply the remission of sins 
 after repentance : for no act or attribute of the Lord can pos- 
 siblv be imputed to man; but salvation may be awarded him 
 39 
 
18 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 by the Lord when lie has done the work of repentance, that is, 
 when after he has seen and acknowledged his sins, lie desists 
 from them by virtue of a power given him from the Lord. 
 Then is salvation awarded to him: not that he is saved by his 
 own merit or righteousness, but by the Lord, who alone hath 
 fought and conquered the hells, and who alone still fights for 
 every individual, and conquers the hells for him. These com- 
 bats and conquests are what properly constitute the merit and 
 righteousness of the Lord ; and these cannot possibly be im- 
 puted to man : if the} r could, the merit and righteousness of 
 the Lord must be appropriated to man as his own ; which they 
 never were, nor ever can be. Supposing such imputation pos- 
 sible, any impenitent and wicked person might impute to him- 
 self the merit of the Lord, and so imagine himself justified ; 
 whereas this would be to defile what is holy by what is pro- 
 fane, and to profane the name of the Lord ; since in so doing 
 lie w r ould keep his thoughts iixed on the Lord, whilst his will 
 remained in hell ; although it is the will that constitutes the 
 man. There is a faith which is of God, and a faith which is of 
 man : those have the faith which is of God, who do the work of 
 repentance ; but those who neglect repentance, and yet think 
 of imputation, have only the faith which is of man : and the 
 faith which is of God, is a living faith, but the faith which is of 
 man is a dead faith. That the Lord himself, and his disciples, 
 preached repentance for the remission of sins, is evident from 
 the following passages : "Jesus began to preach, and to say, 
 Repent, for the kingdom of heaven is at hand" (Matt. iv. 17). 
 John said, "Bring forth fruits worthy of repentance" "And 
 now also the axe is laid unto the root of the trees ; every tree 
 therefore which bringeth not forth good fruit, is hewn down 
 and cast into the fire" '(Luke iii. 8, 9). Jesus said, "Except 
 ye repent, ye shall all likewise peiish" (Luke xiii. 5). " Jesus 
 came — preaching the gospel of the kingdom of God, and saying, 
 The time is fulfilled, and the kingdom of God is at hand ; 
 repent ye, and believe the gospel" (Mark i. 14, 15). Jesus sent 
 the disciples, who " went out, and preached that men should 
 
 repentance and remission of sins should be preached in his 
 name among all nations, beginning at Jerusalem" (Luke xxjv. 
 47). John preached the baptism of repentance for the remission 
 of sins" (Luke iii. 3 ; Mark i. 4). By baptism is signified 
 spiritual washing, which is a washing from sins, and is called 
 regeneration. Repentance and the remission of sins are thus 
 described by the Lord in John : "He came unto his own, and 
 his own received him not; but as many as received him, to 
 them gave he power to become the sons of God, even to them 
 that believed on his name ; who were born, not of blood, nor of 
 the will of the flesh, nor of the will of man, but of God" (i. 11— 
 
 Jesus said to the apostles, " that 
 
 40 
 
CONCERNING THE LORD. 
 
 IS, 19 
 
 13). By his own are here signified the members of the church 
 which was in the possession of the Word; by the children of 
 God, and them that believe in his name, are meant those who 
 believe in the Lord, and who believe in the Word : by blood are 
 signified falsifications of the word, and confirmations by means 
 of it of what is false : the will of the flesh is man's voluntary 
 proprium [selfhood], which in itself is nothing but evil ; the will 
 of man is man's intellectual prcmrium^ which in itself is mere 
 falsity : those who are born of God are such as are regenerated 
 by the Lord. The whole passage demonstrates, that those are 
 saved who are in the good of love and in the truths of faith 
 from the Lord ; but not such as abide in their proprivm. 
 
 THE LORD, AS TO HIS DIVINE HUMAN, IS CALLED THE SON OF GOD ; 
 AND, AS TO THE WORD, THE SON OF MAN. 
 
 19. ~No other idea is at present entertained in the church, 
 than that the Son of God is a second person of the Godhead, 
 distinct from the person of the Father; whence has arisen the 
 belief, that the Son of God was born from eternity. In conse- 
 quence of the general prevalence of this notion, and of its 
 relating to God, no liberty is allowed, in thinking about it, to 
 make any use of the understanding, not even so far as to ask, 
 What can be meant by being born from eternity? For who- 
 soever, when he thinks of it, at all exercises his understanding, 
 must be led to say within himself, It is quite above my compre- 
 hension ; but still I say it because others say it, and I believe it 
 because others believe it. Be it known, then, that there is no 
 Son from eternity, and yet that the Lord is from eternity. But 
 when it is known what is implied by the term Lord, and what 
 by the term Son, it will then be possible, and not before, to 
 think with understanding of a Triune God. 
 
 That the Human of the Lord, conceived of Jehovah the 
 Father, and born of the Virgin Mary, is -what is called the Son 
 of God, manifestly appears from the" following passages: "The 
 angel Gabriel was sent from God unto a city of Galilee named 
 Nazareth, to a virgin espoused to a man whose name was 
 Joseph of the house of David ; and the virgin's name was Mary. 
 And the angel came in unto her, and said, Hail, thou that 
 art highly favoured ! The Lord is with thee : blessed art thou 
 among women. And when she saw him, she was troubled at 
 his saying, and cast in her mind what manner of salutation this 
 should be. And the angel said unto her. Fear not. Mary : for 
 thou hast found favour with God. And behold, thou shalt con 
 ceive in thy womb, and bring forth a Sou, and shalt call his 
 41 
 
19 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 name Jesus. He shall be great, and shall be called the Son 
 of the Highest." "Then said Mary 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 Highest shall overshadow thee; there- 
 fore also that Holy Thing which shall be born of thee shall be 
 called the Son of God" (Luke i. 26, 32—35). It is here 
 said, "Thou shalt conceive and bring forth a son ; he shall be 
 great, and shall be called the Son of the Highest :" and 
 again, "That Holy Thing which shall be born of thee shall be 
 called the Son of God:" whence it is evident that the 
 Human conceived of God, and born of the Virgin Mary, is 
 what is called the son of God. So in Isaiah : " Jehovah himself 
 shall give you a sign : Behold a virgin shall conceive and bear 
 a Son, and shall call his name Immanuel" (that is, God with 
 us — vii. 14): where also it clearly appears, that the Son con- 
 ceived of God, and born of the virgin, is what was to be called 
 " God with us," consequently what is termed the Son of God ■ 
 as is again farther confirmed by Matthew (i. 22, 23). Again, 
 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, Counsellor, the Mighty God, the 
 everlasting Father, the Prince of Peace" (ix. 6). Here the 
 same doctrine is taught ; for it is said, " Unto us a child is 
 born, unto us a son is given," who consequently is not a Son 
 from eternity, but the Son born in the world ; as also appears 
 from the words of the prophet in the next verse, which are 
 similar to those of the angel Gabriel to Mary (Luke i. 32, 33). 
 So in David : " I will declare the decree : Jehovah hath said 
 unto me, Thou art my Son, this day have I begotten thee. 
 Kiss the Son, lest he be angry, and ye perish from the way " 
 (Psalm ii. 7, 12). Here no Son from eternity is meant, but a 
 Son that was to be born in the world ; for the passage contains 
 
 called a decree, which Jehovah declared unto David : this day, 
 denoting in time, cannot mean from eternity. Again, in David : 
 "I will set his hand also in the sea. — He shall cry unto me, 
 thou art my father.— I will make him my First-Born" (Psalm 
 lxxxix. 25—27). The whole of this Psalm treats of the coming 
 of the Lord ; of course, it is he that should call Jehovah his 
 father, and that should be the first-born, consequently, who is 
 the Son of God. So, also, in other passages ; as where he is 
 said to be "A rod out of the stem of Jesse" (Isaiah xi. 1) : 
 A branch of David (Jerem. xxiii. 5): The seed of the woman 
 (Gen. iii. 15) : "The Only-Begotten" (John i. 18) : " A Priest 
 for ever" and "The Lord'" (Psalm ex. 4, 5). 
 
 The Jewish Church understood, by the Son of God, their 
 expected Messiah, of whom they knew that he should be born 
 
 tl 
 
 if the Lord, and therefore it is 
 
CONCERNING THE LORD. 
 
 19, 20 
 
 in Bethlehem. That, by the Son of God, they understood the 
 Messiah, appears from these passages: in John: Peter said, 
 •■ We believe and are sure, that thou art tub Christ, the Son 
 ok the living Gon " (vi. 69). In the same : " Thou art 
 the Christ, the Son of God, who should come into the 
 w,orld" (xi. 27). In Matthew: The high priest asked Jesus, 
 whether he was "the Christ, the Son of God? Jesus saith 
 unto him Thou sayest" (xxvi. 63, 64). In John: "These 
 are written, that ye might believe that Jesus is the Christ, 
 the Son of God" (xx. 31). So also Mark i. 1. Christ is a 
 Greek word which signifies Anointed, the same as Messiah does 
 in Hebrew : wherefore it is said in John : " We have found the 
 Messias, which is, being interpreted, the Christ" (i. 41). 
 And in another place: "The woman said, I know that Messias 
 cometh, who is called Christ" (iv. 25). It has been shewn in 
 the first section, that the Law and the Prophets, or the whole 
 Word of the Old Testament, treat of the Lord ; consequently 
 by the Son of God, whose future advent was predicted, nothing 
 can be meant but the Human which the Lord assumed in the 
 world. Hence, too, it follows, that the Human was what was 
 meant, when Jesus, at his baptism, was called by Jehovah, in a 
 voice from heaven, his son : "This is MY beloved Son, in whom 
 1 am well pleased" (Matt. iii. IT; Mark i. ML; Luke iii. 22); 
 for it was his Human that was baptized. The same appellation 
 was given him when he was transfigured : " This is my beloved 
 Son, in whom I am well pleased : hear ye him" (Matt. xvii. 5; 
 Mark ix. 7 ; Luke ix. 35). And so in other passages, as Matt. 
 
 viii. 29 ; xiv. 33 ; Mark iii. 11 ; xv. 39 ; John i. 34, 49 ; iii. 18; 
 
 v. 25; x. 36; xi. 4. 
 
 20. Since by the phrase, Son of God, is signified the Lord 
 as to the human which he assumed in the world, which is the 
 Divine Human, we may discover what the Lord means by sa3-ing 
 repeatedly, " That lie was sent by the Father into the xcorld" ana 
 that " Be came forth from the Father;'''' namely, that he was 
 conceived of Jehovah the Father. That no other meaning 
 belongs to the expression, sent of the Father, appears from all 
 those passages where it is said, that he came to do the will and 
 works of his Father. These works consisted in conquering the 
 hells, glorifying his human, teaching the Word, and instituting 
 a new church ; and these could not possibly be accomplished 
 but by a Human conceived of Jehovah, and born of a virgin; 
 thus, they never could have been effected, had not God become 
 man. Examine the passages where the term sent is used in 
 reference to the Lord, and you will see the truth of what is 
 here asserted: as 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. 
 
 43 
 
20— 22 
 
 Doctrine of the new Jerusalem 
 
 5; xvii. 3, S, 21, 23, 25; xx. 21. Examine, also, the passages 
 where the Lord calls Jehovah, Father. 
 
 21. Many at this day think of the Lord only as of an 
 ordinary man, like themselves; the reason i6, because they only 
 think of his Human, and not at the same time of his Divine , 
 although his Divine and his Human cannot be separated : For 
 the Lord is God and man, and God and man in the Lord are 
 not two but one person, yea, altogether one, even " as the 
 reasonable sonl and flesh are one man;" as is taught in the 
 doctrine received throughout the whole Christian world, called 
 the Athanasian Creed, which has been confirmed by several 
 councils. Let me, therefore, entreat the reader, that lie may 
 not henceforward separate in his thoughts the Lord's Human 
 from his Divine, to peruse the passages quoted above from Luke, 
 as also the following from Matthew : " The birth of Jesus Christ 
 Avas on this wise. vVhen as his mother Mary was espoused to 
 Joseph, before they came together, she was found with child of 
 the Holy Spirit. Then Joseph, her husband, 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 things, 
 behold, the angel of the Lord appeared unto him in a dream, 
 saying, Joseph, thou son of David, fear not to take unto thee 
 Mary thy wife; for that which is conceived in her is of the 
 Holy Spirit: and she shall bring forth a son, and thou shalt 
 call his name Jesus : for he shall save his people from their 
 sins. Then Joseph, being raised from sleep, did as the angel of 
 the Lord had bidden him, and took unto him his wife. And he 
 ~knew her not till she had brought forth her first-born son ; and 
 he called his name Jesus" (i. 18 — 25). From these words, as 
 well as from the relation of the nativity given in Luke, and from 
 the other passages adduced above, it is evident, that Jesus, who 
 was conceived of Jehovah the Father, and born of the Virgin 
 Mary, is the Son of God, of whom all " the prophets and the law 
 prophesied until John." 
 
 22. He who knows in what respect the Lord is called the Son 
 of God, and in what the Son of Man, possesses a key to many 
 arcana of the word ; for the Lord at one time calls himself the 
 Son, at another, the Son of God, and again, at another, the Son 
 of Man ; always using the epithet which is appropriate to the 
 subject of his discourse. When his Divinity, his unity with the 
 Father, his divine power, faith in him, and life from him, are 
 treated of, he then calls himself the Son, and the Son of God; as 
 in John v. 17 — 26, and elsewhere : but where his passion, the 
 judgment, his coming, and, in general, redemption, salvation, 
 reformation and regeneration, are treated of, he calls himself 
 the Son of Man ; the reason is, because he is then spoken of as 
 the Word. The Lord is designated by various names in the 
 Word of the Old Testament, being there named Jehovah, Jah, 
 
 41 
 
CONCERNING THE LORD. 
 
 22—25 
 
 the Lord, God, the Lord Jehovih, Zebabth, the God of Israel, the 
 Holy One of Israel, the Mighty One of Jacob, Shaddai," x " the 
 Rock; as also the Creator, Former, Saviour, and Redeemer; that 
 name being always applied which is appropriate to the occasions 
 on which it is used. Similar distinctions are made in the Word 
 of the New Testament, where the Lord is called Jesus Christ, 
 the Lord, God, the Son of God, the Son of Man, the Prophet, 
 and the Lamb, with other names : which are never applied indis- 
 criminately, but that is adopted which is suitable to the subject. 
 
 23. Having shown in what respect the Lord is called the 
 Son of God, we will now explain in what respect he is called the 
 Son of Man. lie is called the Son of Man, when his passion, 
 the judgment, or his coming is treated of; and, in general, 
 where it relates to redemption, salvation, reformation, or 
 regeneration : the reason is, because the Lord is the Son of 
 Man as to the Word ; and it is as the Word that he suffers, 
 judges, comes into the world, redeems, saves, reforms, and 
 regenerates. This shall be now shewn in what follows. 
 
 24. I. That the Lord is called the Son of Man when 
 the Passion is treated of, is evident from the following 
 passages : Jesus said unto his disciples, " Behold, we go up to 
 Jerusalem, and the Son of Man shall be delivered unto the 
 chief priests and unto the scribes, and they shall condemn him 
 to death, and shall deliver him to the Gentiles, and they shall 
 mock him, and shall scourge him, and shall spit upon him, and 
 shall kill him ; and the third day he shall rise again" (Mark x. 
 33, 34). So, likewise, in other places where he foretels his 
 passion, as Matthew xx. IS, 19 ; Mark viii. 31 ; Luke ix. 22. 
 Jesus said, " Behold, the hour is at hand, and the Son of Man 
 is betrayed into the hands of sinners" (Matt. xxvi. 45). The 
 angel said unto the women that came unto the sepulchre, 
 " Remember how he spake unto you, — saying, the Son of Man 
 must be delivered into the hands of sinful men, and be crucified 
 and the third day rise again" (Luke xxiv. 6, 7). The reason 
 why the Lord then called himself the Son of Man, is, because 
 he suffered himself to be treated after the same manner as they 
 had treated the Word ; as has been shewn at large above. 
 
 25. II. That the Lord is called the Son of Man when 
 judgment is treated of, is clear from these passages : " When 
 the Son of Man shall come in his glory, — then shall he 
 sit on the throne of his glory, and he shall set the sheep 
 on his right-hand, but the goats on the left" (Matt. xxv. 
 31, 33). "When the Son of Man shall sit on the throne of his 
 glory ye also shall sit upon twelve thrones, judging the 
 twelve tribes of Israel" (Matt. xix. 28). "The Son of Man 
 
 * The name does not occur in the authorized version of the English Bible, being 
 there always translated the Almighty ; the learned, however, are much divided 
 about its exact meaning. 
 
 45 
 
25, 26 
 
 DOCTRLXE OF THE NEW JERUSALEM 
 
 shall come in the glory of his father, — and he shall reward 
 every man according to his works" (Matt. xvi. 27). " Watch 
 ye, therefore, — that ye may be accounted 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). " For the Father judgeth no man, but hath committed 
 all judgment unto the Son, — because he is the Son of Man" 
 (John v. 22, 27). The reason why the Lord thus calls himself 
 the Son of Man when judgment is treated of, is, because all 
 judgment is executed according to the Divine Truth, which is 
 in the Word. That it is this which judges everyone, the Lord 
 himself declares in John : "If any man hear my words, and 
 believe not, I judge him not ; for I came not to judge the 
 world : — the Word that I have spoken, the same shall judge him 
 in the last day" (xii. 47, 48). And in another place: "God 
 sent not his Son into the world to condemn the world ; but that 
 the world through him might be saved: he that believeth on 
 him is not condemned ; but he that believeth not is condemned 
 already, because lie hath not believed in the name of the only- 
 begotten Son of God" (iii. 17, 18). That the Lord docs not 
 sentence any one to hell, nor cast any one down to hell, but 
 that evil spirits do so themselves, may be seen in the treatise 
 concerning Heaven and Hell. N. 245-550, 574. By the 
 name of Jehovah, of the Lord, and of the Son of God, is also 
 meant the Divine Truth, consequently, the Word, which is from 
 Him, of Him, and thus Himself. 
 
 26. III. That the Lord is called the Son of Man 
 where his coming is treated of, is plain from the following 
 passages : The disciples said unto Jesus, " What shall be the 
 sign of thy coming, and the consummation of the age ?" in 
 answer to which inquiry, the Lord foretold the successive states 
 of the church down to the period of its end ; of which he saith, 
 " 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 great glory " (Matt. xxiv. 3, 30 ; Mark xiii. 26 ; Luke 
 xxi. 27). By the consummation of the age, is meant the last 
 time of the church; by the coming of the Son of Man in 
 the clouds of Heaven with glory, is signified the opening 
 of the Word, with a manifestation that it treats of the 
 Lord alone. So in Daniel : "I saw — and behold, one like the 
 Son of Man came with the clouds of Heaven" (vii. 13). And 
 in the Revelation : " Behold he cometh with clouds, and 
 every eye shall see him " (i. 7) : This is spoken concerning the 
 Son of Man, as appears from verse 13 of the same chapter. It 
 is also said in another part of the same book, "I looked and 
 behold, a white cloud, and upon the cloud one sat like unto the 
 Son of Man " (xiv. 14). That the Lord himself understood 
 one thing by the Son of God, and another by the Son of Man, 
 4G 
 
CONCERNING TITE LORD. 
 
 26, 27 
 
 but both in himself, appears from Lis answer to the high 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 saith unto him, Thou hast said: nevertheless, I 
 say unto von, Hereafter shall ye see the Son of Man sitting 
 on the right hand of power, andcomingin the clouds of heaven" 
 (Matt. xxvi. 63, 61). Here he first confessed that he was the 
 Son of God, and afterwards said that they should see the Son 
 cf Man sitting on the right hand of power, and coming in the 
 clouds of heaven : by which is signified that, after the passion 
 of the cross, he should possess the divine power of opening the 
 "Word, and establishing his church ; which could not be effected 
 before, because he had not before completed the conquest of 
 hell, and the glorification of his Human. What is signified by 
 sitting on the clouds of heaven, and coming in glory is explained 
 in the treatise on Heaven and Hell. ~N. 1. 
 
 27. TV. That the Lord is called the Son of Man 
 where Redemption, Salvation, Reformation, and Rege- 
 neration are treated of, appears from the following pas- 
 sages : " The Son of Man came — to give his life a ransom for 
 many " (Matt. xx. 2S ; Mark x. 45)" " The Son of Max is 
 not come to destroy men's lives but to save them " (Luke 
 ix. 56). " The Son of Man is come to seek and to save 
 that which was lost" (Luke xix. 10). "He that soweth 
 the good seed is the Son of Man " (Matt. xiii. 37). Sal- 
 vation and Redemption are here treated of, and, as the 
 Lord effects these by means of the Word, therefore he here 
 calls himself the Son of Man. The Lord saith, that "The 
 Son of Man hath power to forgive sins " (Mark ii. 10 ; Luke 
 v. 24) ; — that is, to save. Also, that " The Son of Man is Lord 
 even of the sabbath " (Matt. xii. 8 ; Mark ii. 28 : Luke vi. 5) : 
 because he is the Word, which is what he there teaches. He 
 also says in John, " Labour not for the meat which perisheth, 
 but for that meat which endureth unto everlasting life, which 
 the Sox of Max shall give unto you " (vi. 27). By meat is 
 here signified every good and truth of doctrine from the Word, 
 consequently, from the Lord : this is also signified by the manna 
 and bread that came down from heaven, mentioned on the same 
 occasion ; and likewise by the following words in the subsequent 
 part of tbe chapter : " Except ye 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, the good of faith from the same ; and both from the Lord. 
 
 27ie same is meant by the Son of Man, when sjxrt'en of on other 
 occasions / as in the following passages : " The foxes have holes, 
 and the birds of the air have nests, but the Sox of Man hath 
 not where to lay his head." (Matt. viii. 20 ; Luke ix. 58) ; by 
 which is signified that the Word had no place with the Jews; 
 47 
 
27, 28 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 as the Lord also expressly says (John viii. 37) ; and also, that 
 they had it not abiding in them, because they did not believe 
 in him (v. 38). In the Revelation, likewise by the Son of 
 Man is signified the Lord with respect to the Word : " In the 
 midst of the seven candlesticks " 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, and following 
 verses) ; where the Lord is described as the Word by various 
 representatives, which is the reason that he is called the Son 
 of Man. So in David : " Let thy hand be upon the man of thy 
 right hand, upon the Son of Man whom thou madest strong 
 for thyself. So will not we go back from thee : quicken us 
 (Psalm lxxx. 17, 18). By the' man of the right hand is here 
 meant the Lord with respect to the Word : and the same also is 
 signified by the Son of Man. He is called " the man of the 
 right hand," because the Lord has power by virtue of his Divine 
 Truth, which, likewise, is the Word ; thus, also, when he had 
 fulfilled the whole Word, he had Divine Power ; hence he said, 
 that " they should see the Son of Man sitting on the right 
 hand of power " (Mark xiv. 62). 
 
 28. That because the Son of Man signifies the Lord 
 as to the Word, the same title was also given to the 
 Prophets. The title, Son of Man, was given to the prophets, 
 because they represented the Lord as to the Word, and thence 
 signified the doctrine of the church derived from the Word. 
 This is what is constantly understood in heaven, wherever pro- 
 phets are named in the Word ; for the spiritual signification of 
 the term Prophet, as also of the term Son of Man, is the Doc- 
 trine of the Church derived from the Woi'd, and, when applied to 
 the Lord, the Word itself That the prophet Daniel is called 
 the Son of Man, may be seen in the book of Daniel, viii. 17. 
 And that the prophet Ezekiel was so called, may be seen in 
 Ezek. ii. 1, 3, 6, 8; hi. 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, 2S ; xxii. 18, 24; xxiii. 2, 36 ; 
 xxiv. 2, 16, 25 ; xxv. 2 ; xxvi. 2 ; xxvii. 2 ; xxviii. 2, 12, 21 ; 
 xxix. 2, 18 ; xxx. 2 ; xxxi. 2 ; xxxii. 2, 18 ; xxxiii. 2, 7, 10, 12, 
 24, 30; xxxiv. 2 ; xxxv. 2; xxxvi. 1, 17 ; xxxvii. 3, 9, 11, 16; 
 xxxviii. 2, 14 ; xxxix. 1, 17 ; xl. 4; xliii. 7, 10, 18 ; xiv. 5. 
 
 From all that has been advanced, then, it is evident that 
 the Lord is called the Son of God with respect to the Divine 
 Human, and the Son of Man with respect to the Word. 
 
 48 
 
CONCERNING THE LORD. 
 
 29, 30 
 
 SHE LORD MADE HIS HUMAN DIVINE FROM THE DIVINE WHICH WAS IN 
 HIM, AND THUS BECAME ONE WITH THE FATHER. 
 
 29. It is affirmed in that Doctrine of the Church which is 
 received throughout the Christian world, that "onr 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 tho 
 taking of the manhood into God; one altogether, by unity of 
 person : for as the reasonable soul and flesh is one man, so God 
 and man is one Christ.''' These words are taken from the 
 Athanasian Creed, and they contain what it delivers, as the 
 essential articles of faith, on the subject of the union of the 
 Divine and Human in the Lord: what is further said in the 
 same creed concerning the Lord, will be explained in a subse- 
 quent article. From these words it clearly appears, that it is 
 an article of faith in the Christian Church, that the Divine and 
 Human in the Lord, are not two, but a one, as the soul and 
 body are one man ; and that the Divine in him assumed, or 
 took to itself, the Human. Hence it follows, that the Divine 
 cannot possibly be separated from the Human, nor the Human 
 from the Divine; for this would be like separating the soul from 
 the body. The truth of this must also be acknowledged by 
 every one who reads what is cited above (n. 19 — 21), from two 
 of the evangelists (Luke i. 26—35, and Matt. i. IS — 25), con- 
 cerning the nativity of the Lord ; from which it is manifest, that 
 Jesus was conceived of Jehovah God, and born of the virgin 
 Mary ; so that the Divine was in him, and was his soul. Since, 
 then, his soul was the very Divine of the Father, it follows, that 
 his body, or Human, must have been made Divine also; for 
 where the one is Divine, the other must necessarily be so too; 
 thus, and no otherwise, can the passages be true which say, that 
 the Father and the Son are one ; that the Father is in the Son, 
 and the Son in the Father ; that all things belonging to the 
 Son are the Father's, and all things belonging to the Father are 
 the Son's : as the Lord himself teaches. But how the union 
 was accomplished shall be explained in the following order: I. 
 That the Lord from eternity is Jehovah. II. That the Lord 
 from eternity, or Jehovah, assumed the Human, to save manr 
 kind. III. That he made the Human Divine, from the Divine 
 in himself. IV. That he made the Human Divine, by tempta- 
 tions admitted therein. V. That the complete union of the 
 Divine and Human in him was effected by the passion of the 
 cross, which was the last temptation. VI. That he successively 
 put off the Human taken from the mother, and put on a Human 
 from the Divine within him, which is a Divine-Human, and is 
 the Son of God. VII. That thus God became Man, as in first, 
 principles, so also in ultimates 
 
 30. I. That the Lord from Eternity is Jehovah, is 
 known from the Word ; for the Lord said unto the Jews, 
 
 49 d 
 
30, 31 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 "Verily, verily, I say unto you, before Abraham was, I am" 
 (John viii. 58): and elsewhere: " O Father, glorify thou me, — 
 with the glory which I had with thee before the world was" 
 (John xvii. 5) : by which is meant, the Lord from eternity, and 
 not a Son from eternity: for as has already been demonstrated, 
 what is called the Son, is his Human, conceived of Jehovah the 
 Father, and born of the Virgin Mary in time. That the Lord 
 from eternity is Jehovah himself, appears from many passages 
 in the Word, of which we will here only adduce these few : " 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 be glad and rejoice in his salvation" (Isaiah 
 xxv. 9) ; from which words it is evident, that he who was to be 
 waited for was God himself, even Jehovah. " The voice of him 
 that crieth in the wilderness, Prepare ye the way of Jehovah, 
 make straight in the desert a highway for our God. — The glory 
 of Jehovah shall be revealed, and all flesh shall see it together. 
 Behold, the Lord Jehovih will come with a strong hand" 
 (Isaiah xl. 3, 5, 10; Matt. iii. 3; Mark i. 3; Luke iii. 4): 
 Here, also, the Lord, who was to come, is called Jehovah. " I, 
 Jehovah — will give — thee for a covenant of the people, for a 
 light of the Gentiles: I am Jehovah, that is my name, and 
 my glory will I not give to another''' (Isaiah xlii. 6, 8). The 
 covenant of the people, and the light of the gentiles, is the Lord 
 with respect to the Human ; and because this was from Jehovah, 
 and was made a one with him, it is said, "I am Jehovah; that 
 is my name, and my glory will I not give to another ;" that 
 is, to no other than himself: to give glory is to glorify, or to 
 unite to himself. " Jehovah, whom ye seek, shall suddenly 
 come to his temple" (Malachi iii. 1); where the temple is the 
 temple of his body ; as in John ii. 19, 21. " The Day-spring 
 from on high hath visited us" (Luke i. 78). The Day-spring 
 from on high, also, is Jehovah, or the Lord from eternity. 
 Hence it appears, that, by the Lord from eternity, we are to 
 understand his all-originating Divine [Divmimi a quo], which, 
 in the AV ord, is Jehovah : but from the passages which will be 
 adduced presently, it will appear, that by the term Lord, as 
 also by Jehovah, after his Unman was glorified, we are to un- 
 derstand the D'.vine and Human together, as a one; and by 
 the Son, alone, the Divine Human. 
 
 31. II. That the Lord from Eternity, or Jehovah, as- 
 sumed the Human to save Mankind, has been confirmed from 
 the Word in the preceding sections ; that mankind could not 
 have been saved in any other manner, will be shewn elsewhere. 
 That the Lord from eternity, or Jehovah, assumed the Human, 
 appears, also, from those passages in the Word, where it is 
 said of Jesus that he came forth from God, that he came down 
 from heaven, and that he was sent into the world ; as from the 
 50 
 
CONCERNING THE LORD. 
 
 31, 32 
 
 following: U J came forth from the Father, .and am come into 
 the world" (John xvi. 28): " I proceeded 'forth and came from 
 God; neither came I of myself, hut he sent me" (John viii. 
 42). "The Father himself loveth you, because ye have be- 
 lieved that I came out from God'''' (John xvi. 27). "No man 
 hath ascended up to heaven, but he that came down from hea- 
 ven" (John iii. 13). "The bread of God is lie which ccmeth 
 down from heaven, and giveth life unto the world" (John vi. 
 33, 35, 41, 50, 51). " He that comethfrom above, is above all " 
 (John iii. 31). " I know him [the Father], for / am from him, 
 and he hath sent me" (John vii. 29). That by being sent from 
 the Father into the world is understood the assumption of the 
 Human, may be seen above. N. 20. 
 
 32. III. That the Lord made his Human Divine from the 
 Divine in Himself, may appear from many passages in the 
 Word, of which those shall be here adduced which prove, 1. 
 That it was done by successive steps ; which are these : " The 
 child [Jesus] grew and waxed strong in spirit, filled with wis- 
 dom ; and the grace of God was upon him" (Luke ii. 40). 
 " Jesus increased in wisdom and stature, and in favour with 
 God and man" (verse 52). 2. That the Divine operated by the, 
 Human, as the soul does by the body, from these : " The Son can 
 do nothing of himself, but what he seeth the Father do" (John 
 v. 19). " I do nothing of myself, but as my Father hath taught 
 me, I speak these things: and he that sent me is with me: the 
 Father hath not left me alone" (John viii. 28, 29, v. 30). " I 
 have not spoken of myself, but the Father who sent me, he 
 gave me a commandment, what I should say, and what I should 
 speak" (xii. 49). "The words that I speak unto you, I speak 
 not of myself: but the Father that dwelleth in me, he doeth the 
 works" (John xiv. 10). "I am not alone because the Father 
 is with me " (John xvi. 32). 3. That the Divine and Unman 
 operated unanimously . From these : " What things soever the 
 Father doeth, these also doeth the Son likewise" (John v. 19). 
 " For, as the Father raiseth up the dead and quickeneth them, 
 even so the Son quickeneth whom he will" (John v. 21). " As 
 the Father hath life in himself, so hath he gi7en to the Son to 
 have life in himself" (John v. 26). "Now they have known 
 that all things whatsoever thou hast given me, are of thee" 
 (John xvii. 7). 4. Thai the Divine is united to the Unman, and 
 t/te Human to the Divine. From these : " If }'e had known me, 
 ye would have known my Father also ; and from henceforth 
 ye know him, and have seen him." " He [Jesus] saith unto 
 Philip [who desired to see the Father], Have I been so long 
 time with you, and yet hast thou not known me, Philip? He 
 that hath seen me, hath seen the Father : — Believest thou not 
 that I am in the Father, and the Father in me ?" (John xiv. 7, 
 9, 10). "If I do not the works of my Father, believe me not ; 
 51 
 
32 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 bat if I do, — believe the worts; that ye may know and be- 
 lieve that the Father is in me, and I in bim" (John x. 37, 38). 
 " That they all may be one, as thon, Father, art in me, and I 
 in tbee" (John xvii. 21). " At that day ye shall know that I 
 am in my Father" (John xiv. 20). " No one is ahle to pluck 
 them [my sheep] out of my Father's band. I and my Father 
 are one" (x. 29, 30). "The Father loveth the Son, and hath 
 given all things into bis 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). " Thon hast given 
 him [the Son] power over all flesh " (John xvii. 2). " All power 
 is given unto me in heaven and earth" (Matt, xxviii. 18). 5. 
 That the Divine Human is to he worshipped, appears from the 
 following passages : " That all men should honour the Son, even 
 as they honour the Father" (John v. 23). " If ye had known 
 me, ye would have known my Father also" (John viii. 19). 
 " lie that seeth me, seeth him that sent me" (John xii. 45). 
 " If ye bad known me, ye would have known my Father also, 
 and from henceforth ye know him, and have seen him" (John 
 xiv. 7). " He that receivetb me, receiveth him that sent me" 
 (John xiii. 20). The reason of this is, because no one can see 
 the Essential Divine, which is called the Father, but be may 
 see the Divine Human ; for the Lord says, " No man hath seen 
 God at any time ; the Only-begotten Son, which is in the bosom 
 of the Father, he hath declared him" (John i. 18). " Not that 
 any man hath seen the Father, save he who is of God ; he hath 
 seen the Father" (John vi. 46). "Ye have neither heard his 
 [the Father's] voice at any time, nor seen bis shape" (John v. 
 37). 0. That since the Lord made his Human Divine from the 
 Divine in Himself J and since the Human is to he approached in 
 worship, and is the Son of God ; it is therefore necessary to helieve 
 ■in the Lord, who is both the Father and the Son, appears from the 
 following passages : " As many as received him to them gave 
 be power to become the sons of God, even to them that helieve on 
 his name" (John i. 12). " That whosoever helieveth in him 
 should not perish, but have eternal life" (John iii. 15). " God 
 so loved the world, that he gave bis only-begotten Son, that 
 whosoever helieveth in him should not perish, but have everlast- 
 ing life" (John iii. 16). " He that helieveth on him [the Son] 
 is not condemned ; but he that helieveth not, is condemned 
 already, because he hath not helieved in the name of the only- 
 hegotten Son of God" (John iii. 18). "He that helieveth on the 
 Son, hath everlasting life ; and he that helieveth not the Son, shall 
 not see life, but the wrath of God abideth on him" (John iii. 
 36). " The bread of God is he that cometb down from heaven, 
 and giveth life unto the world. He that cometb to me shall 
 never hunger, and he that helieveth on me, shall never thirst" 
 (John vi. 33, 35). "This is the will of him that sent me, that 
 52 
 
CONCERNING THE LORD. 32 
 
 everv one who seeth the Son, and believeth on him, may have 
 everlasting life; and I will raise him up at the hist day" (John 
 vi. 10). "Then said they unto him [Jesus], What shall we do 
 that we might work the works of God ? Jesus answered, — 
 This is the work of God, that ye believe on him whom he hath 
 se?if (John vi. 28, 29). " Verily, verily, I say unto you, he 
 that believeth on me hath everlasting life" (John vi. 47). " Jesus 
 cried, saying, If any man thirst, let him come unto me and 
 drink ; he that believeth on me, as the Scripture hath said, out 
 of his belly shall flow rivers of living water" (John vii. 37, 38). 
 " If 'ye believe not that I am he, 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, yet shall he live ; 
 and whosoever livetli and believeth in me, shall never die" (John 
 
 xi. 25, 26). Jesns said, " I am come a light into the world, that 
 whosoever believeth on me should not abide in darkness" (John 
 
 xii. 46 ; viii. 12). " While ye have the light, believe in the liyht, 
 that ye may be the children of light" (John xii. 36). " Verily, 
 verily, I say unto you, — 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 are the branches ; he 
 that abideth in me, and I in him, the same bringeth forth much 
 fruit; for without me 3 r e can do nothing" (John xv. 4, 5). I 
 am in the Father, and ye in me, and I in you " (John xiv. 20 ; 
 see also xvii. 23). "I am the way, and the truth, and the life; 
 no man cometh unto the Father, but by me" (John xiv. 0). 
 In these, and in all other places, where the Father is mentioned, 
 is meant the Divine that was in the Lord from conception, and 
 which, according to the Athanasian Creed, which forms the 
 standard of faith for the Christian world, was to him what the 
 soul of man is to his body : the Human from the Divine is the 
 Son of God. Now since this also was made Divine, therefore, 
 lest man should approach the Father alone, and so in thought, 
 faith, and thence worship, should separate the Father from the 
 Lord, in whom he exists ; after teaching that the Father and he 
 are one; that the Father is in him, and he in the Father; that 
 all should abide in him; and that no one cometh to the Father 
 but by him ; the Lord instructs us further, that we must believe 
 in him, and that man is saved by a faith directed to him. That 
 the Human was made Divine in the Lord, is a truth of which 
 many in Christendom can form no conception ; the chief reason 
 is, because, in thinking concerning man, they take their ideas 
 from his material bod}-, and not from his spiritual; when, 
 nevertheless, all angels, who are spiritual beings, are also men 
 in perfect human form ; nay, further, every divine proceeding 
 from Jehovah God, from its first beginnings in heaven to its 
 ultimate in the world, tends to the human form. That angels 
 are in the human form, and that everything divine tends to tl at 
 
 53 
 
32, 33 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 form, may be seen in the treatise on Heaven and Hell, n. 73-- 
 — 77, and n. 453 — 460 ; and still more fully in The Angelic 
 Wisdom concerning the Divine Love. 
 
 33. IV. That the Lord made his Human Divine by Temp- 
 tations ADMITTED THEREIN, AND BY CONTINUAL VICTORIES IN THOSE 
 
 conflicts, lias been already shewn above, n. 12 — 14, to which 
 only this shall be added. Temptations are nothing else but 
 combats against evils and falses ; and since these are from hell, 
 they arc also combats againsthell. Evil spirits from hell are more- 
 over with the men who undergo spiritual temptations, which are 
 occasioned by their agency ; and, although man is not aware of 
 this, it is a certain fact, which has been made known to me by 
 much experience. Hence it is, that when a man, by the divine 
 assistance of the Lord, conquers in temptations, he is drawn out 
 of hell, and elevated into heaven ; which is the reason that by 
 temptations, or combats against evils, he is made spiritual, — ■ 
 thus an angel. But the Lord fought, by his own power against 
 all the hells, and wholly quelled and subdued them ; and as he, 
 at the same time, glorified his Human, beholds them in a state 
 of subjection to eternity. For, before the coming of the Lord, 
 the hells had risen to such a height, that they began to infest 
 the very angels of heaven themselves; and, in like manner, 
 every man that came into and went out of the world. The 
 cause of the hells having risen to such a height, was, because 
 the church was in a state of utter devastation, and the inhabi- 
 tants of the world, being devoted to idolatry, were in mere falses 
 and evils; and it is from men that the hells are filled with 
 inhabitants : hence it had come to pass, that unless the Lord 
 had come into the world, no man could have been saved. Of 
 these combats of the Lord much is said in the Psalms of David, 
 and in the Prophets, but little in the Evangelists. These com- 
 bats are what are meant by the temptations which the Lord 
 endured, the last of which was the passion of the cross ; and it 
 is on account of his victories in them that he is called a Saviour 
 and Redeemer. This is so far known in the church as to have 
 given occasion to the general confession, that the Lord conquered 
 death or the devil, that is, hell, and arose victorious ; as, also, that 
 without the Lord there is no salvation. That the Lord also 
 glorified his Human, and thereby became a Saviour, Redeemer, 
 Reformer, and Regenerator, unto eternity, will be subsequently 
 shewn. That the Lord became a Saviour by his combats or temp- 
 tations, is evident from the numerous passages adduced from the 
 Word above; n. 12 — 14, and from the following in Isaiah: 
 " The day of vengeance is in my heart, and the year of my re- 
 </■, med is come." "And I will tread down the people in my 
 anger, — I will bring down their strength to the earth ; — so he 
 was their Saviour' (lxiii. 4, 6, 8) ; in which chapter the Lord's 
 combats are treated of. And in David: " Lift up your heads ; 
 54 
 
CONCERNING THE LOED. 
 
 33, 34 
 
 O ye gates, and be ye lift up, ye everlasting doors, and tho 
 King of glory shall come in. Who is the King of glory? Je- 
 hovah strong and mighty, Jehovah mighty in battle''' (Psalm 
 xxi v. 7, 8) ; which words are also spoken in reference to the Lord. 
 
 34. V. That the full Union of the Divine and Human in 
 the Lord, was effected by the Passion of the Cross, which 
 was his last Temptation. This was confirmed ahove, in its 
 proper section, where it was shewn that the Lord came into the 
 world to subdue the hells, and glorify his Human ; and that 
 the passion of the cross was the last combat, by which he fully 
 conquered the hells, and fully glorified his Human. Since, then, 
 the Lord, by the passion of the cross, fully glorified his Human, 
 that is, united it to his Divine, and thus made his Human also 
 Divine, it follows that he is Jehovah and God with respect to 
 both. Hence, in many passages of the Word, he is called 
 Jehovah, God, and the Holy One of Israel, the Redeemer, 
 Saviour, and Former ; as in the following : " Mary said, My 
 soul dotli magnify the Lord, and my spirit hath rejoiced in 
 God my Saviour" (Luke i. 46, 47). And the angel said unto 
 the shepherds, "Behold, I bring you good tidings of great joy, 
 which shall be to all people, for unto you is born this day, in 
 the city of David, a Saviour, who is Christ the Lord" (Luke 
 ii. 10, 11). And they said, " This is indeed the Christ the 
 Saviour of the world" (John iv. 42). " I will help thee, saith 
 Jehovah, and thy Redeemer, the Holy One of Israel" 
 (Isaiah xli. 14). "Thus saith Jehovah that created thee, O 
 Jacob, and He that formed thee, O Israel : — I have redeemed 
 thee :— I am Jehovah thy God, the Holy One of Israel, 
 thy Saviour" (Isaiah xliii. 1, 3). " Thus saith Jehovah 
 your Redeemer, the Holy One of Israel. — I am Jehovah 
 your Holy One, the Creator of Israel, your King" (Isaiah 
 xliii. 14, 15). " Thus saith Jehovah the Holy One of Israel, 
 and his Maker" (Isaiah xlv. 11). "Thus saith Jehovah thy 
 Redeemer, the Holy One of Israel" (Isaiah xlviii. 17). 
 "All flesh shall know that I Jehovah am thy Saviour and 
 thy Redeemer, the Mighty One of Jacob" (Isaiah xlix. 26). 
 " And the Redeemer shall come to Zion" (Isaiah lix. 20). 
 " And thou shalt know that I Jehovah am thy Saviour and 
 thy Redeemer, the Mighty One of Jacob" (Isaiah lx. 16). 
 "And now saith Jehovah that formed me from the womb" 
 (Isaiah xlix. 5). "Jehovah, my strength and my Redeemer" 
 (Psalm xix. 14). "And they remembered that God was their 
 rock, and the High God their Redeemer" (Psalm lxxviii. 35). 
 " Thus saith Jehovah thy Redeemer, and he that formed thee 
 from the womb" (Isaiah xliv. 24). " As for our Redeemer, Jbs« 
 hovah of Hosts is his name, the Holy One of Israel" (Isaiah 
 xlvii. 4). " With everlasting kindness will I have mercy ot. 
 thee, saith Jehovah thy Redeemer" (Isaiah liv. S). "Theii 
 55 
 
3i DOCTRINE OF THE NEW JERUSALEM 
 
 Redeemer is strong-, Jehovah of Hosts is his name" (Jerem 
 iv. 3+). " Let Israel hope in Jehovah, for with Jehovah there 
 is mercy, and with him is plenteous redemption. lie shall 
 redeem Israel from all his iniquities" (Psalm cxxx. 7, 8). 
 "Jehovah is my rock, and my fortress, — and the horn of my 
 salvation, — my Saviour" (2 Sam. xxii. 2, 3). "Thus saitli 
 Jehovah the Redeemer of Israel, his Holy One : — Kings shall 
 see and arise — because of the Lord that is faithful, and the 
 Holy One of Israel : and he shall choose thee" (Isaiah xlix. 
 7). "Surely (tod is in thee, and there is none else. — Verily 
 thou art a God that hidest thyself, O God of Israel, the 
 Saviour" (Isaiah xlv. 14-, 15). "Thus saith Jehovah the 
 King of Israel, and his Redeemer, Jehovah of Hosts: — 
 Beside me there is no God" (Isaiah xliv. 6). " I am Jehovah, 
 and beside me there is no Saviour" (Isaiah xliii. 11). "Have 
 not I Jehovah, and there is no God else beside me, — and a 
 Saviour, there is none beside me" (Isaiah xlv. 21). I am 
 Jehovah thy God, and thou shalfc know no God but me, for 
 there is no Saviour beside Me" Hosea xiii. 4). " Look unto 
 me and be ye saved, all. the ends of the earth, for I am God, 
 and there isnone else" (Isaiah xlv. 22). " Jehovah ok Hosts is his 
 name, and thy Redeemer the Holy One of Israel : the God 
 of the whole earth shall he be called" (Isaiah liv. 5). From 
 these passages it may he seen that the Divine of the Lord, 
 which is called the Father, and, here, Jehovah and God, and the 
 Divine-Human, which is called the Son, and, here, the Redeemer 
 and Saviour, as also the Former, that is, the Reformer and 
 Regenerator ; are not two, but one ; for not only is mention 
 made of Jehovah, God, and the Holy One of Israel, and of a 
 Redeemer and Saviour, but it is said, that Jehovah is the 
 Iiedeemer and Saviour ; nay farther, that Jehovah is the 
 Saviour, and there is none beside. Hence, it manifestly ap- 
 pears, that the Divine and Human in the Lord are One Person, 
 and that the Human also is Divine ; for the Redeemer ami 
 Saviour of the World is no other than the Lord as to the Divine- 
 Human, which is what is called the Son. Redemption and 
 salvation also constitute the attribute proper to his Human, 
 which is called merit and righteousness ; for it was his Human 
 that endured temptations and the passion of the cross ; thus 
 by his Human he saved and redeemed mankind. Now whereas, 
 after the union [unitio] of the Human with the Divine within 
 it, which was like that of the soul and body in man, they were 
 no longer two, but one person, — agreeably to the doctrine of the 
 Christian world, — it follows that the Lord is Jehovah and God 
 in respect to both ; wherefore we sometimes read of Jehovah 
 and the Holy One of Israel, the Redeemer and Saviour, and, at 
 others, of Jehovah the Redeemer and Saviour; as may be seen 
 in the passages cited. Thus Christ is called the Saviour (Luke 
 56 
 
CONCERNING THE LOUD. 
 
 31. 35 
 
 ii. 11 ; John iv. -12). God, and the God of Israel, are called 
 the Saviour and Redeemer (Luke i. 17 ; Isaiah xlv. 15 ; liv. 5; 
 Psalm lxxviii. 35). Jehovah, the Holy One of Israel, is called 
 the Saviour and Redeemer (Isaiah xli. 14; xliii. 3, 11, 11, 15 ; 
 xlviii. 17; xlix. 7; liv. 5). Jehovah is called the Saviour. 
 Redeemer, and Former (Isaiah xliv. G; xlvii. 1; xlix. 26; liv. 
 5; hriii. 16; Jerein. 1. 31 ; Psalm lxxviii. 35 ; Psalm cxxx. 7, 
 8 ; 2 Sam. xxii. 2, 3). Jehovah God is called the Redeemer 
 and Saviour, and it is said that beside him there is no other 
 (Isaiah xliii. 11 ; xliv. 6 ; xlv. 11, 15, 21, 22 ; Hosea xiii. 1). 
 
 35. VI. That the Lord put off, by successive steps, the 
 Human from the Mother, and put on a human from the 
 DrviNE in himself, which is the Divine-Human and the 
 Son of God. That the Lord was Divine and Human, Divine 
 from Jehovah the Father, and Human from the virgin Mary, is 
 well known. Hence he was both 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 hence was equal to 
 the Father, as to the Divine, and inferior to the Father, as to 
 the Human : and further, that this human nature from the 
 mother was not transmuted into the Divine Essence, neither 
 -onnningled with it, is taught by the doctrine of faith, called the 
 Athanasian Creed. Indeed, the human nature cannot be trans- 
 muted into the Divine Essence, nor commingled therewith. 
 And moreover from the same creed is our doctrine, that the 
 Divine took, that is, united, to itself the Human as the soul is 
 united 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 the human of another man, 
 and thus material, and put on a Human from the Father, which, 
 in itself, was like his Divine, and thus substantial : so that the 
 Human also was made Divine. Hence it is, that in the pro- 
 phets, the Lord is called, even with respect to the Human, 
 Jehovah and God ; and in the Evangelists, the Lord, God, the 
 Messiah or Christ, and the Son of God, in whom we must be- 
 lieve, and by whom we are to be saved. 
 
 Now as the Lord had from the first a Human from the 
 mother, which he put off by successive steps, therefore, he was, 
 during his abode in this world, in two states ; the one a state of 
 humiliation, or exinanition, and the other astate of glorification, 
 or union witli the Divine, which is called the Father. He was 
 in the state of humiliation at the time, and in the degree, that 
 he was in the human from the mother; and he was in the state 
 of glorification, at the time, and in the deg ree, that lie was in 
 the Human from the Father. In the state of Humiliation he 
 prayed to the Father, as to a being distinct from himself ; but 
 in the state of glorification he spoke with the Father as with 
 himself. In this latter state he said, that the Father was ic 
 57 
 
35 
 
 DOCTRINE OF T1IK NEW JERUSALEM 
 
 him, an I he in the Father, and that the Father and he were 
 One ; but in the other state he underwent temptations, and 
 suffered the cross, and prayed to the father not to forsake him ; 
 for the Divine could not be tempted, much less could it suffer 
 the cross. Hence it further appears, that, by temptations fol- 
 lowed by continual victories, and by the passion of the cross, 
 which was the last of those temptations, he fully con- 
 quered the hells, and fully glorified the Human, as was shown 
 above. 
 
 That the Lord put off the human from the mother, and put 
 on a Human from the Divine in himself, which is called the 
 Father, may also be concluded from this circumstance, that 
 whenever he spoke to or of her, he did not give her the title of 
 mother. There are but three occasions recorded in the Evan- 
 gelists, on which the Lord addressed her or mentioned her; and 
 on two of these he called her woman, and the third time he 
 declined to acknowledge her as his mother. That, he twice 
 called her woman, we read in John: "The mother of Jesus 
 saith unto him, They have no wine : Jesus saith unto her, 
 Woman, what have I to do with thee? Mine hour is not yet 
 come" (ii. 3, 4). And again : " When Jesus therefore saw his 
 mother, and the disciple standing by whom he loved, he said 
 unto his mother, Woman, behold thy son ; then saith he to the 
 disciple, Behold thy mother" (xix. 20, 27). That he once 
 declined to acknowledge her, we read in Luke : "It was told 
 Jesus by certain who said, Thy mother and thy brethren stand 
 without, desiring to see thee: And he answered and said unto 
 them, My mother and my brethren are they 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 
 Ins own mouth. The same truth is also confirmed by this cir- 
 cumstance, that he would not acknowledge himself to be the 
 son of David : for we read in the Evangelists, Jesus asked 
 the Pharisees, "saying, What think ye of Christ? whose son is 
 he? They say unto him, The son of David. He saith unth 
 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 footstool? If David then call him 
 Lord, how is he his son ? And no man was able to answer him 
 a word" (Matt. xxii. 41—4-5 ; Mark xii. 35—37 ; Luke xx. 41 
 — 14; Psalm ex. 1). Thus it is evident, that the Lord, in 
 respect to his glorified Human, was neither the son of Mary nor 
 of David. What was the nature of his Glorified Human, he 
 she-wed to " Peter, James, and John," when he " was transfigured 
 before them; and his face did shine as the sun and his raimenr 
 was as white as the light; — and a voice came out of the cloud, 
 saying, This is my beloved Son, in whom I am well pleased : 
 hear ve him" (Matt. xvii. 1—8 ; Mark ix. 2—8 : Luke ix. 28 
 58 
 
CONCERNING TIIE LORD. 
 
 35 
 
 — 36). The Lord was also seen by John, " as the sun shining 
 in his strength" (Rev. i. 16). 
 
 That the Human of the Lord was glorified, is evident from 
 what is said of his glorification in the Evangelists. Thus in 
 John: "The hour is come that the Son of Man should 
 be glorified." "Father glorify thy name: Then came there a 
 voice from heaven, saying, I have both glorified it, and will 
 glorify it again" (xii. 23, 28). It is said, " I have both glorified 
 it, and will glorify it again," because the Lord's glorification 
 was accomplished by successive steps. Again: "Therefore, 
 when he [Judas] was gone out, Jesus said, jS^ow is the Son of 
 Man glorified, and God is glorified in him, — God shall also 
 glorify him in himself, and shall straightway glorify him" (xiii. 
 31. 32). Again: Jesus said, "Father, the hour is come; 
 glorify thy Son, that thy Son also may glorify thee" (xvii. 1, 5). 
 And in Luke : " Ought not Christ to have suffered these things, 
 and to enter into his glory?" (xxiv. 1G). These words are 
 spoken in reference to his Human. The reason why the Lord 
 said, " God is glorified in him ;" and also, " God shall glorify 
 him in himself," and further, "Glorify thy Son, that thy Son 
 may also glorify thee ;" was, because the union was reciprocal, 
 being a union of the Divine with the Human, and of the Human 
 with the Divine ; which also occasioned him to say, " I am in 
 the Father and the Father in me" (John xiv. 10, 11) : and, 
 " All mine are thine, and thine are mine" (John xvii. 10). Thus 
 the union was absolutely full or perfect. It is indeed true of 
 all union, that it is not full and perfect unless it be reciprocal ; 
 such, therefore, must be the union of the Lord with man, and 
 of man with the Lord, as he teaches in John : " At that day ye 
 shall know that I am in my Father, and you in me, and I in 
 you" (xiv. 20) : And in another place : " Abide in me, and I in 
 you ; — he that abideth in me, and I in him, the same bringeth 
 forth much fruit" (xv. 4, 5). 
 
 Since the Human of the Lord was glorified, that is, was made 
 Divine, therefore he arose after death on the third day with his 
 whole body ; which never happens to any man, for he only rises 
 as to his spirit, and not as to his body. That mankind might 
 be assured, and that no doubt might be entertained, that the 
 Lord arose with his whole body, he not only declared it by the 
 angels who were in the sepulchre, but he also shewed himself in 
 his human body to his disciples : and when they imagined that 
 they saw a spirit, he said to them, "Behold 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, 
 lie shewed them his hands and his feet" (Luke xxiv. 39, 40 ; 
 John xx. 20). And further, he said to Thomas, " Reach hither 
 thy finger, and behold my hands; and reach hither thy hand, 
 and thrust it into my side ; and be not faithless but believing. 
 5!) 
 
35, 36 
 
 doctrine of the new Jerusalem 
 
 And Thomas answered and said unto him, My Lord and my 
 God " (John xx. 27, 28). And still further, to evince that he 
 was not a spirit but a man, he said to the 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 — 13). As, however, his body was now 
 no longer a material, but a divine suhstantial body, he came in 
 amongst the disciples whilst " the doors were shut" (John xx. 19, 
 26). And after he had been seen, " he vanished out of their 
 sight" (Luke xxiv. 31). Being thus wholly Divine, he was 
 taken up, and sat on the right hand of God : for we read in 
 Luke : " And it came to pass while he blessed them [the dis- 
 ciples] he was parted from them, and carried up into heaven" 
 (xxiv. 51). And in Mark: "After he had spoken unto them, 
 he was received up into heaven, and sat on the right hand of 
 God" (xvi. 19). To sit on the right hand of God, means, to 
 possess Divine Omnipotence. 
 
 Now, since the Lord ascended into heaven, and sat on the 
 right hand of God, or entered on the exercise of Divine 
 Omnipotence, with his Divine and Human united in one, it 
 follows, that his Human Substance or Essence, is as his Divine. 
 To suppose otherwise, is to imagine that his Divine ascended 
 up into heaven, and sat on the right hand of God, hut that his 
 Human did not; a supposition which is contrary to Scripture, 
 and also to the received Christian doctrine, which teaches, 
 That God and Man in Christ are as soul and body ; and to 
 separate these is repugnant to sound reason. This union of the 
 Father with the Son 4 or of the Divine with the Human, is also 
 meant in the following passages : "I came forth from the Father, 
 and am come into the world : again, I leave the world, and go 
 to the Father" (John xvi. 28). "I go away unto him that sent 
 me" (John vii. 33 ; xvi. 5, 16; xvii. 11, 13; xx. 17). "What 
 and if ye shall see the Son of Man ascend up where he was 
 before?" (John vi. 62). "No man hath ascended up to heaven, 
 but he that came down from heaven" (John iii. 13). Every 
 man that is saved, does indeed ascend into heaven, yet not of 
 himself, but from the Lord ; only the Lord ascended of himself. 
 
 36. VII. That thus God became Man, as in first Prin- 
 ciples so also in Ultimates. That God is a man, and that 
 every angel and spirit is a man from God, is shewn in the 
 treatise on Heaven and Hell ; and more fully in the two treatises 
 entitled Angelic Wisdom. God, however, was from the begin- 
 ning a man in first principles, hut not in ultimates; but after 
 he assumed the human in the world, he also became a man in 
 ultimates. This follows from what has just been proved, namely, 
 that the Lord united his Human to his Divine, and thus male 
 his Human Divine also. Hence it is, that the Lord is said to 
 he the Beginning and the End, the First and the Last, and 
 60 
 
CONCERNING THE LOUD. 
 
 3H,37 
 
 the Alpha and the Omega ; as in the Revelation : " I am Alpha 
 and Omega, the Beginning and the End, saith the Lord, who 
 is, and who was, and who is to come, the Almighty" (i. 8, 11). 
 So when John saw the Son of Man in the midst of the seven 
 candlesticks, he fell at his feet as dead ; bnt he laid his right 
 hand upon him, saying, "I am the First and the Last" (i. IT; 
 ii. 8; xxi. 6). Again: "Behold I come quickly,— to give to 
 every man according as his work shall be. I am Alpha and 
 Omega, the Beginning and the End, the First and the Last" 
 (xxii. 12, 13). And in Isaiah : "Thus saith Jehovah, the King 
 of Israel, and his Redeemer, Jehovah of Hosts : I am the First 
 and I am the Last" (xliv. 6 ; xlviii. 12). 
 
 THE LORD IS THE VERY GOD, FROM WHOM TnE WORD IS, AND OF 
 WHOM IT TREATS. 
 
 37. In the first section of this work we undertook to shew 
 that the whole Sacred Scripture treats of the Lord, and that 
 the Lord is the Word. This shall now he further demonstrated 
 from those passages of the Word where the Lord is called 
 Jehovah, the God of Israel and of Jacob, the Holy One of 
 Israel, Lord, and God ; as also King, the Anointed of Jehovah, 
 and David. It may first be expedient to remark, that it has 
 been granted me to read over all the Prophets, and the Psalms 
 of David, examining every single verse, with a perception of 
 the subject treated of ; when I found that the contents relate to 
 nothing else than the church established, and to be established. 
 by the Lord ; his coming, his combats, glorification, redemp- 
 tion, and salvation ; and of heaven, as existing from him; with, 
 at the same time, their opposites. Now, since all these are the 
 works of the Lord, it was evident to me, that the whole of the 
 Sacred Scripture relates to him, and hence that the Lord is 
 the Word. This, however, cannot be seen, but by those who 
 are inwardly enlightened hy the Lord, and who have also a 
 knowledge of the spiritual sense of the Word. All the angels 
 of heaven enjoy this knowledge ; and therefore when the Word 
 is read by man, this is the only sense in which they comprehend 
 it : for spirits and angels are present with man continually, and 
 they, being spiritual, understand spiritually what man under- 
 stands naturally. That the whole Sacred Scripture treats of 
 the Lord, may be seen, but only as through a glass, darkly, 
 from these passages cited from the Word in the first section 
 above,* as also from those which shall now be produced from 
 the Word, to shew how continually he is there called Lord 
 
 61 
 
 * N. 1—6 
 
37, 33 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 and God ; from which, however, tins may appear clearly, that 
 it was he who spake by the Prophets, and whom they mean 
 when they say, Jehovah spake, Jehovah said, and the saying of 
 Jehovah. 
 
 That the Lord existed before his coming into thu 
 world, appears from these passages : John the Baptist said of 
 the Lord, " He it is who, coming after me, is preferred before 
 me, whose shoes' latchet I am not worthy to unloose.— This is 
 lie of whom I said, After me cometh a man who is preferred 
 before me, for he was before me" (John i. 27, 30). In the Re- 
 velation : "And the four-and-twenty elders fell upon their faces, 
 and worshipped God, saying, We give thee thanks, O Lord God 
 Almighty, who art, and wast, and art to come" (xi. 16, 17). 
 Also in Micah : "Thou, Bethlehem Ephratah, though thou lie 
 little among the thousands of Judah, yet out of thee shall Tie 
 come forth unto me that is to be ruler in Israel, whose goings 
 forth have been from old, from everlasting'''' (v. 2). The Lord 
 himself likewise declares in the Evangelists, that he was before 
 Abraham ; that he was in glory with the Father before the 
 foundation of the world ; that he came forth from the Father : 
 and John affirms that the Word was from the beginning with 
 God, and that the Word was God, and that it was this which 
 was made flesh. 
 
 We will now proceed to shew that the Lord is called Jeho- 
 vah, the God of Israel and of Jacob, the Holy One of Israel, 
 God, and Lord; also King, the Anointed of Jehovah, and 
 David. 
 
 38. I. That the Lord is called Jehovah, appears from 
 these passages : "Thus saith Jehovah that created thee, O Ja- 
 cob, and he that formed thee, O Israel : Fear not ; for I have 
 redeemed thee. — I am Jehovah thy God, the Holy one of Israel, 
 thy Saviour'' (Isaiah xliii. 1, 3). "I am Jehovah your Holy 
 One, the Creator of Israel, your King" (verse 15). "And all 
 flesh shall know, that I Jehovah am thy Saviour and thy Re- 
 deemer, the Mighty One of Jacob" (Isaiah xlix. 26). "Thou 
 shalt know that I Jehovah am thy Saviour and' thy Redeemer, 
 the Mighty One of Jacob" (Isaiah lx. 16). "Jehovah that 
 formed me from the womb" (Isaiah xlix. 4). " Jehovah is my 
 strength and my Redeemer 1 '' (Psalm xix. 14). "Thus saith 
 Jehovah, that made thee and formed thee from the womb. — 
 Thus saith Jehovah, the King of Israel, and his Redeemer, 
 Jehovah of Hosts" (Isaiah xlix. 2, 6). " As for our Redeemer, 
 Jehovah of Hosts is his name, the Holy One of Israel" (xlvii. 
 4). "With everlasting kindness will I have mercy on thee, 
 saith Jkiiovah thy Redeemer''' (Isaiah liv. 8). " Their Re- 
 deemer is strong, Jehovah of Hosts is his name''' (Jerem. 1. 
 31). " Jehovah is my rock, and my fortress, and the horn of 
 my salvation, — my Saviour" (2 Sam. xxii. 2, 3). " Thus sa ; th 
 62 
 
CONCERNING THE LORI • 
 
 38 
 
 Jehovah your Redeemer, the IToty One of Israel*' (Isaiah xliii. 
 14 ; xlviii. 17). "Tims saith Jehovah the Redeemer of Israel, 
 and his Holy One : — kings shall see and arise" (Isaiah xlix. 7). 
 " I am Jehovah, and besides me there is no /Saviour" (Isaiah 
 xliii. 11). "Who hath declared this from ancient time? 
 Have not I Jehovah ? and there is no God else beside me : — 
 look unto me, and he ye saved, all the ends of the earth'" (Isa- 
 iah xlv. 21, 22). " I am Jehovah thy God, — there is no Sa- 
 viour besides me" (llosea xiii. 4). " Thou hast redeemed me, 
 O Jehovah, God of truth" (Psalm xxxi. 5). " Let Israel hope 
 in Jehovah; for with Jehovah there is mercy, and with him 
 is plenteous redemption ; he shall redeem Israel from all his 
 iniquities" (Psalm exxx. 7, 8). " Jehovah of Hosts is his 
 name, and thy Redeemer, the Holy One of Israel, the God of 
 the whole earth shall he be called" (Isaiah liv. 5). In these 
 passages, Jehovah is called the Redeemer and Saviour ; but 
 as the Lord is the only Redeemer and Saviour, it follows that 
 it is he who is there meant by Jehovah. 
 
 That the Lord is Jehovah, or that Jehovah is the Lord, also 
 appears from the following passages : " There shall come forth 
 a rod out of the stem of Jesse, and a branch shall grow out of 
 his roots, and the spirit of Jehovah shall rest upon him" 
 (Isaiah xi. 1, 2). " And 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 be glad, and re- 
 joice in his salvation" (Isaiah xxv. 9). " The voice of him that 
 crieth in the wilderness, Prepare ye the way of Jehovah, make 
 straight in the desert a highway for our God. And the glory 
 of Jehovah shall be revealed, and all flesh shall see it together. 
 Behold, the Lord Jehovah will come with a strong hand, 
 and his arm shall rule for him" (Isaiah xl. 3, 5, 10). "I, Je- 
 hovah, — will give thee for a covenant of the people, for a light 
 of the Gentiles — I am Jehovah, that is my name, and my glory 
 will I not give to another'''' (Isaiah xlii. 6, 8). " Behold, the 
 days come, saith Jehovah, that I will raise unto David a right- 
 eous branch, and a king shall reign and prosper, and shall ex- 
 ecute judgment and justice in the earth ; — and this is his name 
 whereby he shall be called, — Jehovah our righteousness" 
 (Jerem. xxiii. 5, 6). "But thou Bethlehem Ephratah, — out of 
 thee shall He come forth unto me, that is to be ruler in Israel. 
 He shall stand and feed in the strength of Jehovah" (Micah v. 
 2, \). "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, — the Mighty God, the Everlasting Father : — 
 upon the throne of David, to order it, and to establish it with 
 judgment and with justice, from henceforth even for ever" 
 (Isaiah ix. 6, 7). "Jehovah shall go forth and tight against 
 those nations. And his feet shall stand in that day upon the 
 63 
 
38, 39 DOCTRINE OF THE NEW JERUSALEM 
 
 Mount of Olives, which is before Jerusalem" (Zecli. xiv. 3, 4). 
 " Lift up your heads, 0 ye gates, and be ye lift up, ye ever- 
 lasting doors, and the King of Glory shall come in. Who is 
 the King of Glory ? Jehovah strong and mighty, Jehovah 
 mighty in battle" (Psalm xxiv. 7 — 10). " In that day shall 
 Jehovah of Hosts be for a crown of glory, and for a diadem 
 of beauty, unto the residue of his people" (Isaiah xxviii. 5) 
 l> I will send you Elijah the prophet, before tlie coming of the 
 great and dreadful day of Jehovah" (Malachi iv. 5). Not to 
 mention other passages, where mention is made of the day of 
 Jehovah, and it is said to be great or near ; as Ezek. xxx. 3 ; 
 Joel ii. 11 ; Amos v. 18, 20 ; Zeph. i. 14, 15, 18. 
 
 39. II. That the Lord is called the God of Israel, and 
 the God of Jacob, appears from the following passages : " Mo- 
 ses took the blood, and sprinkled it on the people, and said, 
 Behold the blood of the covenant which Jehovah hath made 
 with you: and they saw the God of Israel; and there was 
 under his feet as it were a paved work of sapphire stone, and 
 as it were the body of heaven" (Exod. xxiv. 8, 10.) " The 
 multitude wondered when they saw the dumb to speak, the 
 maimed to be whole, the lame to walk, and the blind to see ; 
 and they glorified the God of Israel" (Matt. xv. 31). 
 " Blessed be the Lord God of Israel, for he hath visited and 
 redeemed his people, and hath raised up a horn of salvation for 
 us in the house of his servant David" (Luke i. 68, 69). " I will 
 give thee the treasures of darkness and hidden riches of secret 
 places, that thou mayest know that I Jehovah, who call thee 
 by thy name, am the God of Israel" (Isaiah xlv. 3). " Hear 
 ye this, O house of Jacob, — which swear by the name of Je- 
 hovah, and make mention of the God of Israel: — for they 
 call themselves of the holy city, and stay themselves upon the 
 God of Israel; Jehovah of Hosts is his name" (Isaiah xlviii. 
 1, 2). " When he [Jacob] seeth his children — in the midst of 
 him, they shall sanctify my name, and they shall sanctity the 
 Holy One of Jacob, and shall fear the God of Israel" (Isaiah 
 xxix. 23). " In the last 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 ; and he will teach us his ways, 
 and we will walk in his paths" (Isaiah ii. 2, 3). " And all flesh 
 shall know that I Jehovah am thy Saviour and thy Redeemer, 
 the Mighty One of Jacob" (Isaiah xlix. 26). rt I Jehovah 
 am thy Saviour and thy Redeemer, the Mighty One of Jacob" 
 (Isaiah lx. 16). " Tremble, thou earth, at the presence of 
 Jehovah, at the presence of the God of Jacob" (Psalm cxiv. 
 7). David " sware unto Jehovah, and vowed unto the Mighty 
 One of Jacob ; Surely I will not come into the tabernacle of 
 my house, — until I find out a place for Jehovah, a habitation 
 for the Mighty God of Jacob. Lo, we heard of it in Eph 
 64 
 
CONCERNING THE LORD. 
 
 39, 10 
 
 ratah [Bethlehem]" (Psalm cxxxii. 2, 3, 5, 6). " Blessed be 
 Jehovah God, the God of Israfl ; — the whole earth shall be 
 filled with his glory" (Psalm Ixxii. 18, 19). Not to mention 
 those passages where the Lord is called the God of Israel, the 
 Redeemer and Saviour; as Luke i. 17; Isaiah xlv. 15; Psalm 
 Ixxviii. 35 ; besides many other places, where he is only called 
 the God of Israel; as Isaiah xvii. 6; xxi. 10, 17; xxiv. 15; 
 xxix. 23 ; Jerem. vii. 3 ; ix. 15 ; xi. 3 ; xiii. 12 ; xvi. 9 ; xix. 3, 
 15 ; xxiii. 2 ; xxiv. 5 ; xxv. 15, 27 ; xxix. 1, 8, 21, 25 ; xxx. 2 ; 
 xxxi. 23 ; xxxii. 11, 15, 36 ; xxxiii. 1; xxxiv. 2, 13 ; xxxv. 13, 
 17, 18, 19: xxxvii. 7 ; xxxviii. 17 ; xxxix. 16 ; xlii. 9, 15, 18 ; 
 xliv. 2, 7, 11, 25 ; xlviii. 1 ; 1. 18 ; li. 33 ; Ezek. viii. 1 ; ix. 3 ; 
 x. 19, 20 ; xi. 22 ; xliii. 2 ; xliv. 2 ; Zeph. ii. 9 ; Psalm xli. 13 ; 
 lix. 5 ; lxviii. 8. 
 
 -10. III. That the Lord is called the Holy One of 
 Israel, appears from these passages : The angel said unto 
 IVLuy, " That Holy Thing which shall be born of thee shall 
 be called the Son of God" (Luke i. 35). " I saw in the visions 
 of my head upon my bed, and behold, a watcher, and a Holy 
 One came down from heaven" (Dan. iv. 13). ' : God came from 
 Teman, and the Holy One from Mount Paran" (Habak. iii. 3). 
 " I am Jehovah your Holy One, the Creator of Israel, your 
 king" (Isaiah xliii. 15). "Thus saith Jehovah the Redeemer 
 of Israel, and his Holy One" (Isaiah xlix. 7). "I am Jehovah 
 thy God, the Holt One of Israel, thy Saviour" (Isaiah xliii. 
 3). "As for our Redeemer, Jehovah of Hosts is his name, the 
 Holy One of Israel" • (Isaiah xlvii. 1). "Thus saith Jehovah 
 your Redeemer, the Holy One of Israel" (Isaiah xliii. 14 ; 
 xlviii. 17). " Jehovah of Hosts is his name, and thy Redeemer 
 the Holy One of Israel" (Isaiah liv. 5). "They tempted 
 God, and limited the Holy One of Israel" (Psalm Ixxviii. 
 41). " They have forsaken Jehovah, they have provoked the 
 Holy One of Israel" (Isaiah i. 4). They say, " Cause toe 
 Holy One of Israel to cease from before us : wherefore thus 
 saith the Holy One of Israel" (Isaiah xxx. 11, 12). They 
 say, "Let him make speed and hasten his work, that we may 
 see it, and let the counsel of the Holy One of Israel draw 
 nigh and come" (Isaiah v. 19). " In that day the remnant of 
 Israel, and such as are escaped of the house of Jacob, — shall 
 stay upon Jehovah, the Holy One of Israel, in truth" (Isaiah 
 x. 20). " Cry out, and shout, thou inhabitant of Zion, for 
 great is the Holy One of Israel in the midst of thee" 
 (Isaiah xii. 6). "Thus saith Jehovah the God of Israel: At 
 that day shall a man look to his Maker, and his eyes shall have 
 respect unto toe Holy One of Israel" (Isaiah xvii. 6, 7). 
 " The meek shall increase their joy in Jehovah, and the poor 
 among men shall rejoice in the Holy One of Israel" (Isaiah 
 ixix. 19 ; xli. 16). " Nations that knew not thee shall run 
 65 e 
 
40—42 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 onto thee, because of Jehovah thy God, and for the Hol? 
 Onh of Israel" (Isaiah lv. 5). " The isles shall wait for me, 
 and the ships of Tarshish first, to bring thy sons from' far, — 
 unto the name of Jehovah thy God, and to the Holy One of 
 Israel" (Isaiah lx. 9). " Babylon — hath been proud against 
 Jehovah, against the Holy One of Israel" (Jerem. 1. 29). 
 Not to mention many other passages. By the Holy One of 
 Israel, is signified the Lord with respect to the Divine Human; 
 as is evident from the declaration of the angel Gabriel to Mary : 
 " That Holy Thing which shall be born of thee, shall be called 
 the Son of God" (Luke i. 35). That Jehovah and the Holy 
 One of Israel, although they are distinctly named, are but 
 One, is also evident from the places above cited, in which it is 
 said, that Jehovah is himself the Holy One of Israel. 
 
 41. IV. That the Lord is called Lord, and God, ap- 
 pears from so many passages, that, if quoted, they would fill 
 many pages ; let these few suffice : In John, when Thomas had 
 been desired by the Lord to behold his hands and feel his side, 
 he said, " My Lord, and my God" (xx. 28). In the Psalms : 
 " They remembered that God was their rock, and the niGH God 
 their Redeemer' 1 '' (lxxviii. 35). In Isaiah : "Jehovah of hosts is 
 his name, and thy Redeemer is the Holy One of Israel, the God 
 of the whole earth shall he he called''' (liv. 5). It also appears from 
 the circumstance of their worshipping him, and falling down on 
 their faces before him ; as in Matthew ix. 18 ; xiv. 33 ; xv. 25 : 
 xxviii. 9 ; Mark i. 40 ; v. 22 ; vii. 25 ; x. 17 ; Luke xvii. 15, 16. 
 So in David: " ^Ye heard of it in Ephratah — we will go into 
 his tabernacles, we will worship at his footstooV (Psalm cxxxii. 
 6, 7). The same worship is paid him in heaven ; as is declared 
 in the Revelation: " I was in the spirit, and behold, a throne 
 was set in heaven, and One sat on the throne — that was to look 
 upon like a jasper and a sardine stone ; and there was a rain- 
 bow round about the throne, in sight like unto an emerald : — 
 And the four-and-twenty elders fall down before him that sat 
 on the throne, and worship him that liveth forever and ever, 
 and cast their crowns before the throne''' (iv. 2. 3, 10). And 
 again : " I saw in the right hand of him that sat on the throne, 
 a book written within and on the back side, sealed with seven 
 seals : — and no one was able to open the book. And one of the 
 c iders 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, — and he came and took the book. — And [the four-and- 
 twenty elders] fell dovm before the Lamb, — and worshipped him 
 that liveth forever and ever" (v. 1, 5 — 8, 14). 
 
 42. V. That the Lord is called a King, and the 
 Anointed. lie is so called because he was the Messiah or 
 Christ, and the word Messiah, or Christ, signifies king and 
 
 66 
 
CONCERNING THE LORD. 
 
 42, 43 
 
 the Anointed ; hence it is that the name of king is applied to 
 the Lord, as also that of David, who was king over Judah and 
 Israel. That the name of king is applied to the Lord, and that 
 he is also called the Anointed of Jehovah, is evident from many 
 
 Eassages of the Word ; thus it is said in the Revelation : " The 
 amb shall overcome them, for he is Lord, of lords, and Kino 
 of kings" (xvii. 14). And in another place : " And he that 
 sat upon the white horse had on his vesture a name written, 
 King of kings and Lord of lords" (xix. 11, 10). It is on 
 account of the Lord's heing called a king that heaven and the 
 church are said to he his kingdom, and that the annunciation of 
 his coming into the world is called the gospel {or good news) of 
 the kingdom. That heaven and the church are called his king- 
 dom, may he seen in Matthew xii. 23 ; xvi. 28 ; Mark i. 14, 15 ; 
 ix. 1 ; xv. 43 ; Luke i. 33 : iv. 43; viii. 1, 10 ; ix. 2, 11, 60; x. 
 11 ; xix. 11 ; xxi. 31 ; xxii. 18 ; xxiii. 51. So in Daniel : " God 
 shall set up a kingdom, winch shall never he destroyed. — It 
 shall break in pieces and consume all these kingdoms, and it 
 shall stand for ever" (ii. 44). Again : " I saw in the night visions, 
 and hehold, one like the Son of Man came, — and there was 
 given him dominion, and glory, and a kingdom, that all people 
 nations, and languages, should serve him ; his dominion is an 
 everlasting dominion, — and his kingdom that which shall not 
 be destroyed" (vii. 13, 14, 27). That his coming is called the 
 gospel of the kingdom, may be seen in Matthew iv. 23 ; ix. 35 ; 
 xxiy. 14. 
 
 43. YI. That the Lord is called David, appears from 
 the following passages : "They shall serve Jehovah their God, 
 and David their king, whom 1 will raise up to them" (Jerem. 
 xxx. 9). "Afterward the children of Israel shall return, and 
 seek Jehovah their God, and David their king, and shall fear 
 Jehovah and his goodness in the latter days (Hosea iii. 5). 
 " And I will set up one shepherd over them, and he shall feed 
 them, even my servant David; he shall feed them and he shall 
 be their shepherd: And I Jehovah will be their God, and my 
 servant David a prince among them" (Ezek. xxxiv. 23, 24). 
 
 They shall be my people, and I will be their God : and David 
 my servant shall be king over them ; and they all shall have 
 one shepherd ; — and they shall dwell in the land, — even they, 
 and their children, and their children's children, for ever, and 
 my servant Davh) shall be their prince for ever ; I will make a 
 covenant of peace with them, it shall be an everlasting covenant 
 with them" (Ezek. xxxvii. 23 — 26), " I will make an ever- 
 lasting covenant with you, even the sure mercies of David. 
 Behold, I have given him for a witness to the people, a leader 
 and commander to the people" (Isaiah lv. 3, 4). "In that day 
 I will raise up the tabernacle of David that is fallen, and close 
 up the breaches thereof, and I will raise up his ruins, and I 
 67 
 
43—45 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 will build it as in the days of old" (Amos ix. 11). "The house 
 of David shall be as God, as the angel of Jehovah before them" 
 (Zech. xii. 8). " In that day there shall be a fountain open to 
 the house of David" (Zech. xiii. 1). 
 
 44. He who knows that by David is meant the Lord, is 
 enabled to comprehend how David in his Psalms so often wrote 
 concerning the Lord, whilst he seems to speak only of himself ; 
 as in Psalm lxxxix., where is the following passage : " I have 
 made a covenant with my chosen, I have sworn unto David my 
 servant ; thy seed will I establish for ever, and build up thy 
 throne to all generations ; and the heavens shall praise thy 
 wonders, 0 Jehovah; thy faithfulness also in the congregation 
 of the saints. Thou spakest in vision to thy Holy One, and 
 saidst, I have laid help upon 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 
 faithfulness and my mercy shall be with him, and in my name 
 shall his horn be exalted: I will set his hand also in the sea, 
 and his right hand in the rivers. He shall cry unto me, Thou 
 art my Father, my God, and the Pock of my Salvation : Also 
 I will make him my First-born, higher than the kings of the 
 earth : — my covenant shall stand fast with him : his seed also 
 will I make to endure for ever, and his throne as the days of 
 lieaven. Once have I sworn by my holiness, that I will not 
 lie unto David ; his seed shall endure for ever, and his throne 
 as the sun before me : It shall be established for ever as the 
 moon, and as a faithful witness in heaven" (verses 3 — 5, 19 — 
 21, 24—29, 35—37). So, also in other Psalms ; as Psalm xlv. 
 2 — 17; cxxii. 4, 5 ;-cxxxii. 8 — 18. 
 
 GOD IS ONE, AND THE LORD IS TUAT GOD. 
 
 45. From the numerous passages adduced from the "Word in 
 the preceding article, it may appear, that the Lord is called 
 Jehovah, the God of Israel and of Jacob, the Holy one of 
 Israel, the Lord, and God ; as also King, the Anointed, and 
 David ; whence it may be seen, though still but as through a 
 glass, darkly, that the Lord is the very God, from whom the 
 Word is, and of whom it treats. Now it is generally known 
 throughout the world, that God is One ; a truth which no man, 
 possessed of sound reason, denies; what further, then, remains 
 to be done, is, to confirm this truth from the Word ; and to 
 shew, in addition, that the Lord is that God. 
 
 I. That God is One, is confirmed by these passages of the 
 C8 
 
CONCERNING TICE LORD. 
 
 45 
 
 Word : Jesus said, " The first of all the commandments is, 
 Hear, () Israel, The Lord our God is One Lokd; and thou 
 shalt love the Lord thy God with all thy heart, and with all 
 thy soul, and with all thy mind" (Mark xii. 29, 30). " Hear, 
 0 Israel, Jehovah our God is One Jeiiovaii. And thou shalt 
 love Jehovah thy God with all thy heart, and with all thy soul" 
 (Deut. vi. 4, 5). One came unto Jesus and said, " Good master, 
 what good tiling shall I do that I may have eternal lite ? And 
 he said unto him, "Why callest thou me good ? There is none 
 aood but the One God" (Matt. xix. 16, 17). "That all the 
 kingdoms of the earth may know, that thou art Jehovah, even 
 thou only" (Isaiah xxxvii. 20). "/ am Jehovah and there is 
 none else ; there is no God beside me ; — that they may know 
 from the rising of the sun, and from the west, that there is 
 none beside me. / am Jehovah, and there is none else" 
 (Isaiah xiv. 5, 6). " O Jehovah of Hosts, God of Israel, that 
 dwellest between the cherubim, Thou art the God, even thou 
 alone, of all the kingdoms of the earth" (Isaiah xxxvii. 16). 
 " Is there a God beside me ? yea, there is no God ; I know not 
 any" (Isaiah xliv. 8). " Who is God save Jehovah, or who is 
 a Rock, 8 ave ocr God ?" (Psalm xviii. 31). 
 
 II. That the Lord is that God, is confirmed from the 
 following passages of the Word : " Surely God is in thee, and 
 there is hone else, there is no God ; verily, thou art a God 
 that hidest tin-self, O God of Israel, the Saviour" (Isaiah xlv. 
 14, 15). " Who hath declared this from ancient time? — Have 
 not I Jehovah? and there is no God else beside me, a just 
 God and a Saviour, there is none besdde me. Look unto me, 
 and be ye saved, all the ends of the earth ; for I am God, and 
 there is none else" (Isaiah xlv. 21, 22). " I am Jehovah, mid 
 beside me there is no Saviour" (Isaiah xliii. 11). "I am 
 Jehovah thy God, — and thou shalt know no God but me, for 
 there is no Saviour beside me" (Hosea xiii. 4). " Thus saith 
 Jehovah the King of Israel, and his Redeemer, Jehovah of 
 Hosts, I am the First, and I am the Last, and beside me there 
 is no God" (Isaiah xliv. 6). " Jehovah of Hosts is his name, 
 and thy Redeemer the Holy One of Israel ; the God of tlie 
 wliolc earth shall be called''' (Isaiah liv. 5). " Jehovah shall 
 be king over all the earth, and in that day there shall be onk 
 Jehovah, and his name One" (Zech. xiv. 9). 
 
 Now as the Lord is the only Saviour and Redeemer ; and 
 yet it is said, that Jehovah is the Saviour and Redeemer, and 
 that there is none beside him ; it follows, that the One God is 
 no other than the Lord. 
 
 G9 
 
46 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 THE HOLY SPIRIT IS THE DIVINE PROCEEDING FROM THE LORD, 
 AND THIS IS THE LORD HIMSELF. 
 
 40. Jesus says in Matthew, " All power is given unto me in 
 heaven and on earth ; go y e therefore and teach all nations, 
 baptizing them in the name of the Father, and of the Son, and 
 of the Holy Spirit ; teaching them to observe all things what- 
 soever I have commanded yon : and lo, I am with you always, 
 even unto the consummation of the age" (xxviii. 18, 20). It 
 has been already shewn, that the Divine which is called the 
 Father, and the Divine which is called the Son, are a One in the 
 Lord ; it shall therefore now be shewn that the Holy Spirit is 
 the same with the Lord. The reason why the Lord enjoined 
 the disciples to baptize in the name of the Father, of the Son, 
 and of the Holy Spirit, was because there is in the Lord a 
 trine or threefold nature, consisting of the Divine which is 
 called the Father, the Divine Human which is called the Son, 
 and the Divine Proceeding which is called the Holy Spirit. 
 The Divine which is the Father and the Divine, which is the 
 Son, is the ail-originating Divine [est Divinum ex quo], and 
 the Divine Proceeding, which is the Holy Spirit, is the Divine 
 Medium of operation [Divinum per quod]. That the Divine 
 proceeding from the Lord is no other than the Divine which is 
 himself, will be seen in the tracts on the Divine Providence, 
 Omnipotence, Omnipresence, and Omniscience; for it is a 
 subject that requires deep investigation. That there is a trine 
 or threefold nature in the Lord, may be illustrated by comparison 
 with an angel, who has a soul and a body, and also a proceed- 
 ing [sphere] which proceeds from him, which is still himself, 
 although external to himself. It has been granted me to know 
 many particulars concerning this proceeding [sphere], but this is 
 not tlie place to introduce them. Every man who in his life looks 
 to God, is first of all, after death, instructed by the angels, 
 that the Holy Spirit is not a person separate from the Lord, 
 and that the terms to go forth, and to proceed, mean no other 
 [in reference to the Lord], than to enlighten and teach by his 
 presence, which is always according to the reception of him. 
 Jience many, after death, relinquish the idea of the Holy Spirit 
 which they had conceived in the world, and receive this idea, 
 that it is 'the presence of the Lord with man by angels ana 
 spirits, by, and according to which, man is enlightened and 
 instructed. It is moreover, customary in the Word, to name, 
 as it were, two Divines, and sometimes three, which, notwith- 
 standing, are but one ; as Jehovah and God, Jehovah and the 
 Holy One of Israel, Jehovah and the Mighty One of Jacob, 
 also God and the Lamb ; yet as these are but one, it is also 
 said in other places, that Jehovah is God alone, Jehovah onlv 
 70 
 
CONCERNING THE LORD. 
 
 4G, 47 
 
 is Holy, that he is the Holy One of Israel, and that there is 
 none beside him. Further, the word Lamb is sometimes used 
 to express God, and the word God to express the Lamb : the 
 latter case occurs in the Revelation, the former in the Prophets. 
 Hut that it is the Lord alone who is understood by the terms 
 Father, Son, and Holy Spirit, in Matt, xxviii. 19, appears from 
 the verses which precede and follow. In the preceding verse 
 the Lord says, " AH power is given unto me in heaven and in 
 earth ;" and in the subsequent verse, " Lo, /am with you always, 
 even unto the consummation of the age ;" Thus he speaks of 
 himself alone ; and the reason why he mentioned the Father, 
 Son, and Holy Spirit, was, to instruct the disciples that the 
 Trinity was in him. 
 
 To prove more clearly that the Holy Spirit is not a Divine 
 distinct from the Lord, it may be expedient to shew the mean- 
 ings attached in the Word ito the term Spirit. It means. I. 
 The life of man in general. II. As the life of man varies ac- 
 cording to his state, by Spirit is also signified the particular af- 
 fection of his life. ill. Also the life of the regenerate which 
 is called spiritual life. IV. But where Spirit is mentioned in re- 
 ference to the Lord, it signifies his Divine Life, consequently tho 
 Lord himself. V. And specifically the life of his Wisdom, which 
 is called Divine Truth. In the last place it shall be shewn, that 
 Jehovah himself, that is, the Lord, spoke the Word by the 
 prophets. 
 
 47. L By tile term "Spirit" is meant the Life of Man, 
 as is evident from common discourse, in which it is usual to say, 
 when a man dies, that he has yielded up the spirit : where the 
 term spirit is used to signify the life of respiration. Indeed, 
 "spirit*' is a Latin word which is derived from another that sig- 
 nifies to breathe ; and in the Hebrew language, spirit, breath, 
 and wind are expressed by the same word. There are with man 
 two fountains of life; one is the motion of the heart, the other 
 is the respiration of the lungs: and the life originating in the 
 respiration of the lungs, is what is properly meant by the term 
 " spirit," and also by the term " soul." That this acts in unity 
 with the thought of man from his understanding, whilst the 
 life originating in the motion of the heart acts in unity with the 
 love of his will, will be shewn in its proper place. That the 
 life of man is meant by the term " spirit" in the Word, appears 
 from the following passages : " Thou takest away their breath 
 [Spirit], they die, and return to their dust" (Psalm civ. 29). 
 " lie remembered that they were but flesh, a wind [spirit] 
 that passeth away, and cometh not again" (Psalm lxxviii. 39). 
 " His breath [spirit] goeth forth, he returneth to his earth" 
 (Psalm c\lvi.4). Ilezekiah lamented that the life of his spirit 
 should depart (Isaiah xxxviii. 16). " The Spirit of Jacob re- 
 vived" (Gen. xlv. 27). " A molten image is falsehood, and there 
 71 
 
47— tS 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 is no breath [spirit] in them" (Jercm. li. 16). The Lord Jehovih 
 ?;iid unto the dry bones, "I will cause breath [spirit] to enter 
 into you, and ye shall shall live. Coine from the four winds, C 
 breath [spirit], and breathe upon these slain that they may live. 
 And the breath [sjjirit] came into them, and they lived" (Ezek. 
 xxxviu. 5, 6, 9, 10). Jesus took the maiden by the hand, " and 
 her spirit came again, and she arose straightway" (Luke viii. 
 54, 55). 
 
 4S. II. Since the Life of Man varies according to his 
 State, therefore by the term " SpiRrr" is also signified 
 the peculiar Affection of his Ltfe : as 1 . A life of wisdom. 
 Bezaleel was filled with the spirit of loisdom, of understanding, 
 and of knowledge (Exod. xxxi. 3). "Thou shalt speak unto all 
 that are wise hearted, whom I have filled with the spirit of wis- 
 dom" (Exod. xxviii. 3). "Joshua was full of the spirit of ivis- 
 dom" (Dent, xxxi v. 9). It is said of Daniel, that u an excellent 
 spirit, and knowledge^ and understanding,'''' were in him (Dan. 
 v. 12). "They also that erred in spirit shall come to understand- 
 ing'''' (Isaiah xxix. 24.) 1. The excitement of life. " Jehovah 
 hath raised up the sjnrit of the kings of the Medes" (Jerem. li. 
 11). " And Jehovah stirred up the spirit of Zembbabel, — and 
 the spirit of all the remnant of the people" (Haggai i. 14). 
 "Behold, I will send a blast [a spirit] upon the King of Assyria, 
 and he shall hear a rumour, and return to his own land" (Isaiah 
 xxxvii. 7). Jehovah hardened the spirit of Sihon the king (Dent, 
 ii. 30). " And that which cometh into your mind [spirit] shall 
 not be at all" (Ezek. xx. 32). 3. Liberty of life. It is said of 
 the four living creatures, which were cherubs, seen by the pro- 
 phet, that " whithersoever the spirit was to go, they went" (Ezek. 
 i. 20). 4. Life in fear, pain, and anger. " Every heart shall 
 melt, and all hands shall be feeble, and every spirit shall faint" 
 (Ezek. xxi. 7). " Therefore is my spirit overwhelmed within me, 
 my heart within me is desolate" (Psalm cxliii 4). "Mjspi/rit 
 faileth" (Psalm cxliii. 7). " I, Daniel, was grievedin my spirif 
 (Dan. vii. 15). "The spirit of Pharaoh was troubled'''' (Gen. 
 xli. 8). Nebuchadnezzar said, "My spirit was troubled to 
 know the dream" (Dan. ii. 3). " I went in bitterness in the 
 heat of my spirit" (Ezek. iii. 14). 5. A life of various evil af- 
 fections. " Blessed is the man — in whose spirit there is no guile''' 
 (Psalm xxxii. 2). "Jehovah had mingled a perverse spirit in 
 the midst thereof" (Isaiah xix. 14). " Woe unto the foolish 
 prophets that follow their own sjnrit" (Ezek. xiii. 3). " The 
 prophet is a fool, the spiritual man is mad" (Ilosea ix. 7). "Take 
 heed to your spirit, that you deal not treacherously " (Malachi ii. 
 10). " Tiie spirit of whoredoms hath eaused them to err" (Ilosea 
 
 iv. 12). " The spirit of wlwredoms is in the midst of them" 
 (Ilosea v. 4). " If the spirit of jealousy come upon him" (Numb. 
 
 v. 14). If a man that walketh " in spirit and fahehood do lie'- 
 
 72 
 
CONCERNING THE LORD. 
 
 4S, 49 
 
 (Micah ii. 1 1). "A generation — whose spirit was not steadfast 
 with God" (Psalm lxxviii. 8). " Jehovah hath poured out upon 
 you the spirit of deep sleep" (Isaiah xxix. 10). "Ye shall con- 
 ceive chaff, ye shall bring forth stubble; your breath [spirit] as 
 fire shall devour you" (Isaiah 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, — then goeth he and taketh — seven 
 other spirits more wicked than himself, and they enter in and 
 dwell there" (Matt. xii. 43, -45). "Babylon — is become the 
 hold of every foul spirit" (Apoc. xviii. 2). 7. Tlieterm "spirit" 
 further signifies the infernal spirits themselves, by whom man- 
 kind are troubled. See Matt. viii. 16 ; x. 1 ; xii. 43 — 45 ; Mark 
 i. 23—28; ix. 17—29; Luke iv. 33— 36 ;' vi. 17, 18 ; vii. 21 ; 
 viii. 2, 29 ; ix. 39, 42, 55 ; xi. 24, 25, 26 ; xiii. 11 ; Kev. xvi. 
 13, 14. 
 
 49. III. By the term " Spirit" is also signified the Life 
 of the Regenerate, which is called Spiritual Ldte. " Jesus 
 said, — Except a man be bom of water, and of the spirit, he 
 cannot enter into the kingdom of God" (John iii. 5). "A new 
 heart also will I give you, and a new spirit will I put within 
 you. — And I will put my spirit within you, and cause you to 
 walk in my statutes" (Ezek. xxxvi. 26, 27). " I will give them 
 one heart, and put a new spirit within you" (Ezek. xi. 19). 
 " Create in me a clean heart, O God, and renew a right spirit 
 within me. Restore unto me the joy of thy salvation, and up- 
 hold me with thy free spirit" (Psalm li. 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 face of the earth" 
 (Psalm civ. 30). " The hour cometh, and now is, when the 
 true worshippers shall worship the Father in spirit and in truth" 
 (John iv. 23). "Thus saith Jehovah God — he that spread 
 forth the earth, — he that giveth breath into the people upon it, 
 and spirit to them that walk therein" (Isaiah xiii. 5). " Jehovah 
 — which ibrmeth the spirit of man within him" (Zech. xii. 1). 
 " With my soul have I desired thee in the night, yea, with my 
 spirit within me will I seek thee early" (Isaiah xxvi. 9). In 
 that day shall Jehovah be — for a spirit of judgment to him that 
 sitteth in judgment" (Isaiah xxviii. 5, 6). "My spirit hath 
 rejoiced in God my Saviour" (Luke i. 47). "These that go to- 
 ward the north country have quieted my spirit in the north 
 country" (Zech. vi. 8). "Into thy hands I commit my spirit / 
 thou hast redeemed me" (Psalms xxxi. 5). "Did not he make 
 ona? yet had he the residue of the spirit" (Malachi ii. 15). 
 " And after three days and a half, the spirit of life from God 
 entered into them" (Apoc. xi. 11). "He that formeth the 
 mountains, and createth the wind [spirit]" — is Jehovah (Amos 
 73 
 
49, 50 
 
 DOCTKINE OF THE NEW JERUSALEM 
 
 iv 13). " O God, the God of the spirits of all flesh" (Numb, 
 xvi. 22) ; ("see also] xxvii. IS. " And I will pour upon the house 
 of David, and upon the inhabitants of Jerusalem, the spirit from 
 on high" (Zecli. xii. 10). " Until the spirit be poured upon us 
 from on high" (Isaiah xxxii. 15). " I will pour water upon him 
 that is thirsty, and floods upon the dry ground ; I will pour my 
 spirit upon thy seed" (Isaiah xliv. 3). " I will pour out my 
 spirit upon all flesh, — also upon the servants and upon the 
 handmaids, in those days, will I pour out my spirit" (Joel ii. 
 28, 29). By pouring out the spirit is signified to regenerate : 
 the same is meant by giving a new heart and a new spirit. 
 
 By the spirit is also signified spiritual life communicated to 
 those who are in humiliation. " I dwell — with him that is of a 
 contrite and humble spirit, to revive the spirit of the humble, and 
 to revive the hearts of the contrite ones" (Isaiah lvii. 15). " The 
 sacrifices of God are a broken spirit • a broken and a contrite 
 heart, O God, thou wilt not despise" (Psalm li. 17). "To 
 give — the oil of joy for mourning, the garment of praise for the 
 spirit of heaviness" (Isaiah lxi. 3). "The Lord hath called 
 thee as a woman forsaken, and grieved in spirit" (Isaiah liv. 6). 
 " Blessed are the poor in spirit, for theirs is the kingdom of 
 heaven" (Matt. v. 3). 
 
 50. IV. Where the teem "Spirit" is mentioned in 
 
 REFERENCE TO THE LoRD, IT SIGNIFIES HIS DlVINE LlFE, CONSE- 
 QUENTLY the Lord Himself. The truth of the first part of this 
 proposition appears from the following passages : "He whom 
 God hath sent speaketh the words of God, for God giveth not 
 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 come forth a rod out of the stem of Jesse, — and. 
 the spirit of Jehovah shall rest upon him, the spirit of wisdom 
 and understanding, the sp>irit of council and might" (Isaiah xi. 
 1, 2). "I have put my spirit upon him, he shall bring forth 
 judgment to the Gentiles" (Isaiah xlii. 1). " "When the enemy 
 shall eome in like a flood, the spirit of Jehovah shall lift up a 
 standard against him ; and the Redeemer shall come to Zion" 
 (Isaiah lix. 19, 20). " The spirit of the Lord Jehovah is upon 
 me : — Jehovah hath anointed me to speak good tidings unto the 
 meek" (Isaiah lxi. 1 ; Luke iv. 18). "Jesus perceived in his 
 spirit that they so reasoned within themselves" (Mark ii. 8). 
 " Jesus rejoiced in spirit, and said" (Luke x. 21). " Jesus was 
 troubled m spirit" (John xiii. 21). " Jesus sighed deeply in 
 his spirit" (Mark viii. 12). 
 
 The term "Spirit" is used to denote Jehovah Himself or the 
 Lord, as is evident from these passages : " God is a spirit" 
 (John iv. 24). " Who hath directed the spirit of Jehovah, or, 
 being his counsellor, hath taught him ?" (Isaiah xl. 13). "They 
 rebelled and vexed his holy spirit ;" and he said, " Where is he 
 74 
 
CONCERNING THE LORD. 
 
 that put his hohf spirit within him, that led them bv the right 
 hand of Moses" (Isaiah lxiii. 10, 11, 12\ " Whither shall I go 
 from thy spirit, or whither shall I nee from thy presence I" 
 (Psalm cxxxix. 7). " Not by might, — but hy my spirit, saith 
 Jehovah of hosts (Zech. iv. 6). " They provoked his spirit; 
 — therefore he abhorred his own inheritance" (Psalm cvi. 33, 
 40). u 3fy spirit shall not always strive with man, for that he 
 also is flesh" (Gen. vi. 3). " I will not contend for ever, — foi 
 the spirit should fail before me" (Isaiah lvii. 16). " The blas- 
 phemy against the Holy Spirit shall not be forgiven; and who- 
 soever speaketh a word against the Son of Man, it shall be 
 forgiven him" (Matt. xii. 31, 32; Mark iii. 28, 29, 30; Luke 
 xii. 10). Blasphemy against the Holy Spirit is blasphemy 
 against the Divine of the Lord ; — against the Son of Man is to 
 contradict the Word by giving it a wrong interpretation : for 
 the Son of Man is the Lord as to the Word, as was shewn 
 above. 
 
 51. V. Br Tire term "Spirit," when mentioned in re- 
 ference to the Lord is signified specifically the Life of 
 TTra Wisdom, wnicn is the Divine Truth. This appears from 
 the following passages: "Nevertheless I tell yon 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 depart, 
 I will send him unto you" (John xvi. 7). " When he, the Spirit 
 of truth. \s come, he will guide you into all truth; for he shall 
 not speak of himself, but whatsoever he shall hear that shall he 
 speak" (John xvi. 13). "He shall glorify me, for he shall re- 
 ceive of mine, and shall shew it unto you. All things that the 
 Father hath are mine; therefore said I that he shall take of 
 mine, and shall shew it unto you" (John xvi. 14, 15). "I will 
 pray the Father, and he shall give you another Comforter — the 
 Spirit of truth, whom the world cannot receive, because it seeth 
 him not, neither knoweth him, but ye know him, for he dwelleth 
 witli you, and shall be in you. I will not leave you comfort- 
 less; I will come to you," — and ye shall see me (John xiv. 1G 
 — 19) " When the Comforter is come, whom I will send unto 
 you from the Father, even the Spirit of truth, — he shall testify 
 of me" (John xv. 26). "Jesus cried, saying, If any man thirst 
 let him come unto me, and drink. lie that believeth on me, 
 as the Scripture hath said, out of his belly shall flow rivers of 
 living water. — This spake he of the Spirit, which they that 
 believe on him should receive. For the Holy Spirit was not 
 yet, because Jesus was not yet glorified" (John vii. 37 — 39). 
 Jesus breathed on his disciples, " and saith unto them, Receive 
 ye the Holy Spirit" (John xx. 22). That by the Comforter, the 
 Spirit of Truth, and the Holy Spirit, the Lord meant himself, 
 appears from his own words when he said, that the world did 
 not as yet know him ; for they did not as vet know the Lord ; 
 75' 
 
51 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 so when he said, that he would send the Holy Spirit, he added, 
 " I will not leave 3 r on comfortless, I will come unto you," and 
 ye shall see me (John xiv. 16—19, 26, 28). And again : "Lo, 
 / am with you always, even to the consummation of the age" 
 (Matt, xxviii. 20). And when Thomas said, We know not whi- 
 ther thou goest, Jesus said, "/am the way and the truth* 
 (John xiv. 5, G). And because the Spirit of Truth, or the Holy 
 Spirit, is the same with the Lord, who is the Truth itself, it is 
 therefore also said, " The Holy Spirit was not yet, because Jesus 
 was not yet glorified" (John vii. 39) : for after his glorification, 
 or full union with the Father, which was effected by the passion 
 of the cross, he was then the Divine Wisdom and the Divine 
 Truth, itself, consequently the Holy Spirit. The reason why 
 the Lord breathed on the disciples and said, " Receive the Holy 
 Spirit," 1 was, because all the respiration of heaven is from the 
 Lord : for angels, as well as men, have both respiration and 
 the pulsation of the heart; and their respiration is according to 
 their reception of divine wisdom from the Lord, and their pul- 
 sation of the heart according to their reception of divine love 
 from him. But more of this in its proper place. 
 
 That the Holy Spirit is the Divine Truth from the Lord, 
 further appears from the following passages: "When they 
 bring you unto the synagogues, — take ye no thought — what ye 
 shall say, for the Holy Spirit shall teach you in the same hour 
 what ye ought to say" (Luke xii. 11, 12 ; Mark xiii. 11). 
 "Thus saith Jehovah, M y Spirit that is upon thee, and my 
 words which I have put in thy mouth, shall not depart out of 
 thy mouth" (Isaiah lix. 21). "There shall come forth a rod 
 out of the stem of Jesse; — and he shall smite the earth with 
 the rod of his mouth, and loith the breath [spirit] of his lips 
 shall he slay the wicked; and righteousness s'hall l>e the girdle 
 of his reins" (Isaiah xi. 1, 4, 5). "For my mouth, it hath 
 commanded ; and his spirit, it hath gathered them" (Isaiah 
 xxxiv. 16). "God is a spirit, and they who worship him must 
 worship him in spirit and in tnith" (John iv. 2-1). "It is the 
 spirit that quickeneth, the flesh profiteth nothing; the words 
 that I speak unto you, they are spirit and they are life''' (John 
 vi. 63). John said, "I indeed baptize you with water unto 
 repentance; but he that cometh after me — shall baptize you 
 with the Holy Spirit and with fire" (Matt. iii. 11; Mark L 8; 
 Luke iii. 16). To baptize with the Holy Spirit and with fire, 
 is to regenerate by the Divine Truth, which is of faith, and by 
 the Divine Good, which is of love. " And Jesus when he was 
 baptized, went up straightway out of the water; and the hea- 
 vens were opened unto him, and he saw the Spirit of God de- 
 scending like a dove" (Matt. iii. 16; Mark i. 10; Luke iii. 22; 
 John i. 32, 33). A dove is a representative of purificatioi? and 
 regeneration by divine truth. 
 76 
 
CONCERNING THE LORD. 
 
 51, 52 
 
 As by the Holy Spirit, when treating of the Lord, is meant 
 his Divine Life, consequently himself, and in particular the life 
 of his wisdom, which is called the Divine Truth ; therefore by 
 the spirit of the prophets, which is also called the Holy Spirit, 
 is signified the Divine Truth from the Lord ; as in the following 
 passages: " The Spirit saith unto the churches'' (Rev. ii. 7, 11, 
 29 ; iii. 1, 6, 13, 32). "There were seven lamps of fire burning 
 before the throne, which are the seven sjjirits of God''' (Rev. iv. 
 5). " In the midst of the elders stood a Lamb, — having seven 
 eyes, which are the seven spirits of God sent forth into all tho 
 earth" (Rev. v. 6). Lamps of fire, and the eyes of the Lord, 
 signify divine truths, and the number seven signifies what is 
 holy. " Tea, saith the Spirit, that they may rest from their la- 
 bours" (Rev. xiv. 13.) " The Spirit and the Bride say, Come" 
 (Rev. xxii .17). " They made their hearts as an adamant stone, 
 lest they should hear the law, and the words which Jehovah of 
 hosts hath sent in his spirit by the former prophets" (Zech. vii. 
 12). '• The spirit of Elijah doth rest on Elisha" (2 Kings ii. 15). 
 " He [John] shall go before him in the spirit and power of 
 Elias" (Luke i. 17). " Elizabeth was filled with the Holy Spirit'* 
 (Luke i. 41). "Zacharias was filled with the Holy Spirit, and 
 prophesied" (Luke i. 67). " David said, by the Holy Spirit, 
 The Lord said to my Lord, Sit thou on my right hand" (Mark 
 xii. 36). "The testimony of Jesus is the spirit of prophecy" 
 (Rev. xix. 10). Hence then we see why the offices of the Holy 
 Spirit are said to be to enlighten, to teach and inspire, since 
 by the Holy Spirit is specifically signified the Lord in respect 
 to his Divine Wisdom, and thus as to Divine Truth. 
 
 52. YI. Jehovah himself, that is, the Lord, spake 
 the Word by the Prophets. We read of the prophets that 
 they were in vision, and that Jehovah spake to them. When 
 they were in vision they were not in the body, but in the spirit, 
 in which state they saw such things as are in heaven ; but when 
 Jehovah spake with them, they were in the body, and heard 
 him speaking. These two states of the prophets should be 
 accurately distinguished. In their state of vision, the eyes of 
 their spirits were open, and those of their bodies shut ; at 
 which time also they appeared to themselves to be carried from 
 place to place, the body still remaining where it was. In this 
 state, at times, were Ezekiel, Zechariah, and Daniel ; as also 
 John, when he wrote the Revelation ; and it is then said, that 
 they were in vision, or in the spirit. Ezekiel says, "The spirit 
 lifted me up, — and brought me in a vision by the Spirit of God 
 into Chaldea to them of the captivity. — So the vision that I 
 had seen went up from me" (xi. 1, 21)." He says too, that the 
 spirit took him up, and he heard behind him a voice of great 
 rushing [or earthquake] with other things (iii. 12, 14). Also, 
 " The spirit lifted me up between the earth and heaven, and 
 
52, 53 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 brought me in the visions of God to Jerusalem," where he saw 
 their abominations (viii. 3). He was likewise in the vision of 
 God, or in the spirit, when he saw the four living creatures, 
 which were cherubs (i. and x.); also a new earth and a new 
 temple, and an angel measuring it, as is related from chap xl. 
 to xlviii. That he was then in the visions of God, he says him- 
 self (xl. 2) ; and that the spirit took him up (xliii. 5). The like 
 happened to Zechariah, who was accompanied by an angel, 
 when he saw a man riding among the myrtle trees (Zech. i. 8). 
 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, &c). When he saw a candlestick, and 
 two olive trees (iv. 2, 3). When he saw a flying roll and ephah 
 (v. 1, 6). And when he saw four chariots corning out from 
 between two mountains, with horses (vi. 1). In the same state 
 was Daniel, when he saw four beasts ascend out of the sea 
 (Dan. vii. 3) ; and when he saw the battle between the ram and 
 the he-goat (viii. 1, &c.). That he saw these things in visions, 
 is stated in chap. vii. 1, 2, 7, 13; viii. 2; x. 1, 7, 8. It was 
 also in vision that the angel Gabriel was seen by him, and spake 
 with him (ix. 21, 22). The like happened to 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) ; also in the spirit to a high moun- 
 tain (xxi. 10). That he saw horses in the vision (ix. 17). In 
 other places he declares, that he saw those things which he 
 describes ; of course he must have been at the time in the spirit, 
 or in vision : as in chap. i. 12; iv. 1 ; v. 1 ; vi. 1 ; and in each 
 of the subsequent chapters. 
 
 53. But in respect to the Word itself, it is never said, by 
 the prophets, that, they spake it from the Holy Spirit, but that 
 they spake it from Jehovah, Jehovah of hosts, and the Lord 
 Jehovih. Thus we continually find them saying, " The word of 
 Jehovah came to me; "Jehovah spake to me ;" also, very often, 
 " Thus saith Jehovah and " Tlie saying of Jehovah." Now 
 as we have already shewn that the Lord is Jehovah, it follows 
 that the whole Word was spoken by him. To remove all doubt 
 on this subject, I will only point out those passages in Jeremiah 
 alone, where it is said, "The word of Jehovah came unto me ;" 
 
 Jehovah said unto me ;" "Thus saitli Jehovah ;" and "The 
 sayinc; of Jehovah ;" which are the following : chap, i.4, 7, 11 
 —14," 19 ; ii. 1—5, 9, 19, 22, 29, 31 ; iii. 1, 6, 10, 12. 14, 
 16 ; iv. 1, 3, 9, 17, 27 ; v. 11, 14, 18, 22, 29 ; vi. 6, 9, 12, 15, 
 16, 21. 22 ; vii. 1, 3, 11,13, 19—21 ; viii. 1, 3, 12, 13 ; ix. 3, 
 6, 7, 9,' 12, 13, 15. 17, 22, 23, 25 ; x. 2, 18 ; xi. 1, 6, 9, 11, 18, 
 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—21, 
 24 ; xviii. 1, 5, 6, 11, 13 ; xix. 1, 3, 6, 12, 15 ; xx. 4 ; xxi. 1, 4 
 78 
 
CONCERNING THE LORD. 
 
 53—55 
 
 7, 8, 11, 12 ; xxii. 2, 3, 6, 11, 16, 18, 24, 20, 30 ; xxiii. 2, 5, 7, 
 11, 12, 15, 16, 24, 29, 31—33, 38 ; xxiv. 3, 5, 8 ; xxv. 1, 3, 7 
 —9,15, 27—29, 32; xxvi. 1, 2, 18 ; xxvii. 1, 2, 4, 8, 11, 10, 
 19, 21,22 ; xxviii. 2, 12, 14, 16 ; xxix. 4, 8,-9, 16, 19—21, 25, 
 30—32; xxx. 1—5, 8, 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, 44; 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 instances occur in Jeremiah only. All 
 the other prophets speak in the same manner, and none ever 
 say that the Holy Spirit spoke to them, or that Jehovah spoke 
 to them by the Holy Spirit. 
 
 54. These conclusions then follow from the whole: That 
 Jehovah, who is the Lord from eternity, is he who spake by the 
 prophets, and where the Holy Spirit is mentioned, it means and 
 is himself: consecpiently. That God is One in Essence and in 
 Person, and that God is the Lord. 
 
 THE DOCTRINE OF THE ATHANASIAN CREED AGREES WITH THE 
 TRUTH, PROVIDED THE TRINITY OF PERSONS OF WHICH IT SPEAKS 
 HE UNDERSTOOD TO MEAN A TRINITY OF PERSON, AND THAT 
 THIS TRINITY IS IN THE LORD. 
 
 55. The acknowledgement, 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, another the Son, and the third the Holy Spirit; and 
 this Trine is mentioned in the "Word under distinct names, just 
 as, in common discourse, we speak by distinct names of the 
 soul and body, and what proceeds from them, notwithstanding 
 they are a One. S-iich also is the nature of the Word in its 
 literal sense, that it distinguishes things which form a One, as 
 if they were not so : hence Jehovah, who is the Lord frojn 
 eternity, is in one place named in the Word Jehovah; in another, 
 Jehovah of Hosts / in another God ; in another, the Lord ; and 
 at the same time he is called the Creator, Saviour, Redeemer, and 
 Former, or Maker ; also Shaddai: so, too, his Human, which 
 he assumed in the w T orld, is named Jesus Christ, the Messiah, 
 the Son of God, the Son of Man ; and in the Word of the Old 
 Testament, God, the Holy One of Israel, the Anointed of Jcho> 
 
55, 56 
 
 DOCTRINE OF THE MEW JERUSALEM 
 
 rah, King, Prince, Counsellor, an Angel, and David. Now 
 since the Word, in its literal sense, is of such a nature as to 
 apply several names where but One Being is meant, therefore, 
 Christians, who in- the first ages were simple men, who under- 
 stood everything according to the literal import of the words, 
 came to distinguish the Divinity into three persons ; and this, on 
 account of their simplicity, was permitted ; yet with this re- 
 striction, that they should believe the Sox to he Infinite, Un- 
 create, Almighty, God, and Lord, and altogether equal to the 
 Father ; and further, that they were not two or three, but one, 
 in Essence, Majesty, and Glory, consequently in Divinity. 
 Those who thus believe in simplicity according to the doctrine 
 which is taught thein, and do not confirm themselves in the 
 notion of three gods, but consider the three as one, are, after 
 their decease, instructed from the Lord by angels, that he him- 
 self is that One, and that Trine. This faith is received by all 
 who enter into heaven: for no one can be admitted into heaven 
 who has three gods in his thoughts, howsoever with his lips he 
 may say that they are one : for the life of all heaven, and the 
 wisdom of all the angels, is founded on the acknowledgment 
 and consequent confession of one God, and on the faith that 
 this one God is also a Man, and that the Lord, who is at once 
 both God and Man, is lie. Hence it appears, that the recep- 
 tion by Christians at first of the doctrine concerning three per- 
 sons, was of divine permission, provided they accompanied it 
 with the belief that the Lord was God, Infinite, Almighty, 
 and Jehovah; for had they not received this belief also, the 
 church must have perished : since the church exists as such only 
 from the Lord, and from him, and from no other, is the eternal 
 life of all. That a church exists as such only from the Lord, 
 may appear from this single fact, that the whole Word, from 
 beginning to end, treats of him alone, as was shewn above; 
 and also from the declaration that he must be believed in, and 
 that he that believeth not in him shall not see life; nay, that 
 the wrath of God abideth on him (John iii. 36). Now, since 
 every one sees intuitively, that if God is one, he must be one 
 both tn person and in essence, (for no one does or can think 
 otherwise, whilst he thinks that God is one,) I will here cite 
 the whole of the Athanasian Creed, and then demonstrate that 
 all its contents are true, provided, instead of a trinity of per- 
 sons, we understand a trinity of person. 
 
 56. The Creed is as follows : " Whosoever will be saved, 
 before all things, it is necessary that he hold the Catholic 
 (some copies have Christian) Faith; which faith, except every 
 one do keep whole and undefiled, without doubt he shall perish 
 everlastingly. And the Catholic (some copies have Christian) 
 Faith is this : That we worship One God in Trinity, and the 
 Trinity in Unity, neither confounding the persons, nor dividing 
 80 
 
CONCERNING THE LOKD. 
 
 tlie substance (some copies have essence). For there is one 
 person of the Father, another of the Son, and another of 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 co- 
 eternal. S'uch 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 Father incomprehensible,* the Son 
 incomprehensible, and the Holy Spirit incomprehensible. The 
 Father eternal, the Son eternal, and the Holy Spirit eternal: 
 and yet there are not three eternals, but One Eternal : as also 
 there are not three incomprehensibles,f nor three uncreates, 
 but one uncreate, and one incomprehensible. So likewise the 
 Father is almighty, the Son almighty, and the Holy Spirit 
 almighty ; and yet they are not three Almighties, but One 
 Almighty. So the Father is God, the Son is God, and the 
 Holy Spirit is God : and yet they are not three gods, but Ono 
 God. So — the Father is Lord, the Son Lord, and the Holy 
 Spirit Lord : and yet they are not three lords, but One Lord. 
 For like as we are compelled, by the Christian verity, to 
 acknowledge every person by himself to be God and Lord, so 
 we are forbidden, by the Catholic Religion, to say, there are 
 three gods or three lords (some copies have, " Still we cannot, 
 according to the Christian faith, mention three gods or three 
 lords"). The Father is made of none, neither created, nor be- 
 gotten :\ the Son is of the Father alone, not made, nor creat- 
 ed, but begotten : X the Holy Spirit is of the Father and of the 
 Son, neither made, nor created, nor begotten,:]: ut 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 before or after another ; none is greater or less 
 than another; but the whole three persons are co-eternal to- 
 
 ? ether, and co-equal. So that in all things, as is aforesaid, the 
 Tnity in Trinity, and the Trinity in Unity, is to be worshipped 
 (some copies have " three persons in one Godhead, and one God 
 in three persons, is to be worshipped"). He therefore that will 
 be saved, must thus think of the Trinity. 
 
 " Furthermore, it is necessary to everlasting salvation, that 
 he also believe rightly the incarnation of our Lord Jesus Christ 
 (some copies have, " 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; 
 God of the substance (some copies have essence, others nature) 
 of the Father, begotten before the worlds ; and Man of the 
 substance (some copies have essence, others nature) of his mo- 
 
 * The Latin here is infinite. 
 f Or infinite*. 
 
 t In these places the Latin is born. 
 
 81 
 
5(5, 57 
 
 DOCTRINE OF THE NEW JERUSALEM 
 
 ther, born in the world ; perfect God, and perfect Man, of a 
 reasonable soul, and human flesh* subsisting; equal to the Fa- 
 ther 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 conversion of 
 the Godhead into flesh,* but by taking of the manhood into 
 God (some copies have, " 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 (in some 
 copies commixtion) of substance, but by unity of person 
 (some copies have, " He is altogether One, not that the two 
 are natures commixed, but he is one person"). For as the rea- 
 sonable soul and flesh* is one man, so God and man is one 
 Christ. Who suffered for our salvation, descended into hell, 
 rose again the third day from the dead, he ascended into 
 heaven, and sitteth on the right hand of the Father, God 
 Almighty, from whence he shall come to judge the quick and 
 the dead ; at whose coming all men shall rise again with their 
 bodies, and shall give account for their own works: and they 
 that have done good shall go into life everlasting, and they 
 that have done evil into everlasting fire." 
 
 57. That all the contents of this Creed are true, if instead 
 of a trinity of persons we understand a trinity of person, will 
 be seen if we transcribe it again, with this trinity substituted 
 for the former, as is done below. A trinity of person is this : 
 That the Divine of the Lokd is toe Father, the Divine 
 Human the Son, and the Divine Proceeding the Koly 
 Spirit. When this trinity is understood, a man may then 
 conceive one God in his thoughts, and also profess one God 
 with his lips ; otherwise he must needs conceive three gods in 
 his thoughts, as must be evident to every one, and as was 
 evident to Athanasius himself, which is the reason that he in- 
 serted in his creed 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 religion 
 to say there are three gods or three lords :" which amounts to 
 this, that, " although it is allowable, by the Christian verity, to 
 acknowledge, or thinlt of, three gods and lords, yet it is not 
 allowable, by the Catholic religion, to say that there is more 
 than one." And yet it is acknowledgment and thought that con- 
 join man with the Lord and heaven, and not mere speech. Be- 
 sides no one can comprehend how the Godhead, which is allow- 
 ed to be one, and is incapable of division, can be divided among 
 three persons, every one of whom is God : whilst to make the 
 three one in essence or substance, does not take away the idea 
 of three gods, but only conveys that of unanimity beween them 
 
 S2 
 
 • The Latin has body. 
 
CONCERNING THE LORD. 
 
 58, 59 
 
 58. To prove, however, that all the contents of that creen. 
 even to the very words, are agreeable to the truth, provided a 
 trinity of person be understood instead of a trinity of persons 
 it is here transcribed again with this alteration. " Whosoever 
 will be saved, it is necessary that he hold the Christian Faith ; 
 and the Christian Faith is, that we worship one God in Trinity, 
 and Trinity in Unity, not confounding the Trinity of person, 
 nor separating the essence. The trinity of one person is what 
 is called the Father, the Son, and the Holy Spirit. The God- 
 head of the Father, of the Son, and of the Holy Spirit, is all 
 one, the glory and the majesty equal. Such as the Father is, 
 such is the Son, and such is the Holy Spirit. The Father is 
 uncreate, the Son uncreate, 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 uncreates, but 
 one Uncreate, and one Infinite. So, likewise, the Father is 
 almighty, the Son almighty, 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 Hofv 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 trinity in one 
 person, who is God and Lord : so by the Christian faith we can 
 say that there is 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 ; 
 
 Spirits. And in this Trinity none is greatest or least, but they 
 are altogether equal. So that in all things, as is beforesaid. 
 the Unity in Trinity, and Trinity in Unity, is to be worshipped." 
 
 59. So far as to the doctrine of the trinity and unity of 
 God : next is delivered the doctrine concerning the assumption 
 of the Human by the Lord in the world, which is called the 
 incarnation. What is said on this subject is also in each and 
 every respect true, if we distinguish between what is understood 
 of the Human from the mother, in which the Lord was when 
 in a state of humiliation or exinanition, — as when he suffered 
 temptations and the passion of the cross, — and what of the 
 Human from the Father, in which he was when in the state of 
 glorification or union. For the Lord assumed in the world a 
 Human conceived of Jehovah, who is the Lord from eternity ; 
 and born of the Virgin Mary ; hence he hath both a Divine and 
 a Human, — a Divine from his Divine from eternity, and a 
 Human from the mother Mary in time : thisHuman he moreover 
 put off, and put on a Divine Human. This is the Human 
 
 one Holy Spirit, not three Holy 
 
 83 
 
59 61 D0CTK1NE OF THE NEW JERUSALEM 
 
 which is called the Divine Human, and which is meant in the 
 Word by the Son of God. When, therefore, what lias been 
 stated in the doctrine of incarnation is understood of the 
 maternal Human, in which he was when in the state of humili- 
 ation ; and what follows of the Divine Human in which he was 
 when in the state of glorification ; the whole will be found tc 
 coincide with the truth. The following passages apply to tlie 
 maternal TIuman,in which he was when in a state of humilia- 
 tion : "That Jesus Christ was God and Man, God of the sub- 
 stance of the Father, and Man of the substance of the mother, 
 born in the world; perfect God and perfect man, of a [rational] 
 reasonable soul and human flesh subsisting ; equal to the Father 
 as touching the Godhead, but inferior to the Father as touching 
 the manhood." Also, "That this manhood was not converted 
 into the Godhead, nor commixed therewith ; it being put off, 
 and the Divine Human assumed in its place. The following 
 passages apply to the Divine Human, in which he was when in 
 the state <f glorification, and is now to eternity ;" "Although 
 our 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 
 lie is one person ; for as the reasonable soul and body are one 
 man, so God and Man are one Christ." 
 
 60. That God and Man, in the Lord, are, as stated in the 
 above doctrine, not two, but one person, yea, altogether one, 
 as the soul and body, appears clearly from many declarations 
 of the Lord himself; — as, that the Father and he are one ; — 
 that all things of the Father are his, and all his the Father's ; 
 — that he is in the Father, and the Father in him ; — that all 
 things are given unto his hand; — that he has all power ; — that 
 he is the God of heaven and earth ; that whosoever believeth 
 in him hath eternal life: and also, from its being said of him; 
 > — that he ascended into heaven, both as to his Divine and 
 Human, and that, with respect to both, he sits on the right 
 hand of God, which means that he is Almighty : not to repeat 
 many passages of the Word, which are copiously quoted in the 
 former part of this work, concerning his Divine Human. All 
 which testify that God is One as well in Person as w 
 Essence ; that in him is a Trinity ; and that God is the 
 Lord. 
 
 61. The reason why these truths relative to the Lord are 
 now for the first time made publicly known, is, because it is 
 foretold in the Revelation, chap. xxi. and xxii., that a New 
 Church, in which this doctrine will hold the chief place, should 
 be established by the Lord at the end of the former. Tin's 
 church is what is meant by the New Jerusalem there mentioned ; 
 and none can enter into it, but such as acknowledge the Lord 
 alone as the God of heaven and earth. This I am enabled fur- 
 ther to declare, that the Lord alone is acknowledged in the 
 
 84 
 
CONCERNING THE LORD. 
 
 61, 62 
 
 universal heaven, and that whosoever is not in this acknowledg- 
 ment cannot enter there. For heaven is heaven from the Lord ; 
 and that acknowledgement, from love and faith, is what causes 
 its inhabitants to be in the Lord, and the Lord in them ; as 
 the Lord himself teaches, "At that day ye shall know that I 
 am in my Father, and you in me, and I in you'''' (John xiv. 20). 
 And again: "Abide in me, and I'm you: I am the vine, ye 
 are the branches : he that ahideth in me and /in him, the same 
 bringeth forth much fruit; for without me ye can do nothing : 
 if a man abide not in me, he is cast forth" (xv. 4 — 6 ; xvii. 22, 
 23). The reason that this has not been previoush' seen from the 
 Word is, because, if it had been previously seen, still it would 
 not have been received, because the last judgment had not been 
 as yet accomplished ; and prior to that, the power of hell prevail- 
 ed over the power of heaven : and, as man is in the midst between 
 heaven and hell, had this doctrine been seen before, the devil, 
 that is, hell, would have plucked it from the heart, and would, 
 moreover, have profaned it. This state of predominance on the 
 part of hell was altogether destroyed by the last judgment, 
 which is now accomplished. Since this, — -thus now— every one 
 who desires it, may become enlightened and wise. On this 
 6ubject more may be seen in the work on Heaven and Hell, 
 n. 589—596, and n. 597 — 603 ; also in the tract on the Last 
 Judgment, n. 65 — 72, and n. 73, 74. 
 
 BY THE NEW JERUSALEM, MENTIONED IN THE REVELATION, 13 
 MEANT A NEW CHURCH. 
 
 62. In the Revelation, after a representation of the state of 
 the Christian Church, such as it would be at its end, which is 
 now arrived ; and after those professing members of the church 
 who are meant by the false prophet, the dragon, the harlot, and 
 the beasts, are described as being cast into hell ; — thus, after 
 the predictions relating to the accomplishment of the last judg- 
 ment ; — it is said, " I saw a new heaven and a new earth ; for 
 the first heaven and the first earth were passed away. — And I 
 John saw the Holy City, N~cw Jerusalem,, coming down from 
 God out of heaven. — And I heard a great voice out of heaven, 
 saying, Behold, the tabernacle of God is with men, and he will 
 dwell with them, and they shall be his people, and God himself 
 shall be with them — their God. — xVnd 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" (Rev xxi. 1 — 3, 5). 
 By the new heaven and the new earth which John saw, after 
 the first heaven and the first earth had passed away, is not meant 
 85 
 
62—64 
 
 UOCTRINE OF THE NEW JERUSALEM 
 
 a new starry and atmospherical heaven, such as appears before 
 the bodily eves, neither a new earth such as that on which men 
 dwell ; but neio is to be understood of the church, both in the 
 spiritual world and in the natural world. As anew [formation] 
 of the church, both in the spiritual and natural worlds, was ef- 
 fected by the Lord when upon earth, a similar prediction, — 
 that a new heaven and a new earth should then exist, — is found 
 in the prophets of the Old Testament, as in Isaiah lxv. 17 ; lxvi. 
 22 ; and elsewhere ; which it is plain, therefore, cannot relate 
 to the visible heaven, or the earth inhabited by men. By the 
 spiritual world we mean the world which is the abode of angels 
 and spirits ; and by the natural world, that which is the abode 
 of men. That a new formation of the church has lately been 
 effected in the spiritual world, and that it will be followed by 
 a new formation of the church in the natural world, is in some 
 measure shewn in the tract on The Last Judgment, and more 
 fully in The Continuation. 
 
 63. By the holy city, New Jerusalem, is meant this new 
 church as to its doctrine ; wherefore it was seen descending out 
 of heaven from God ; for the doctrine of genuine truth can come 
 from no other origin than from the Lord through heaven. And 
 as the church in respect to doctrine is meant by the city, New 
 Jerusalem, it is therefore said to be " prepared as a bride adorned 
 for her husband" (verse 2); and afterwards, that "there came 
 unto me one of the seven angels — and talked with me, saying, 
 Come hither, I will shew thee the bride, the Lamb's wife. And 
 he carried me away in the spirit to a great and high mountain, 
 and shewed me that great city, the Holy Jerusalem, descending 
 out of heaven from God" (verse 9, 10). That by a bride and 
 wile is meant the church, when the Lord is understood to be the 
 bridegroom and husband, is well known. The church is a 
 bride^when she is desirous to receive the Lord, and a wile, 
 when she actually does receive him. That the Lord is here 
 understood to be the husband, is evident from its being said, 
 the Bkide, the Lajiij's Wife. 
 
 64. The reason why by Jerusalem, in the "Word, is meant 
 the church in respect to doctrine, is, because at Jerusalem in 
 the land of Canaan, and in no other place, were the temple and 
 the altar, the offering of sacrifices, and the whole celebration 
 of divine worship; there also the three yearly festivals were kept 
 at which every male in the whole land was required to be pre- 
 sent. It is on this account that by Jerusalem is signified the 
 church as to worship, and consequently also as to doctrine ; for 
 worship is prescribed in doctrine, and performed according to it. 
 An additional reason is, because the Lord came to Jerusalem, 
 and taught in his temple, and afterwards there glorified his 
 Human. Moreover, by a city in general, when mentioned in 
 the Word, doctrine is signified in the spiritual sense : hence by 
 
 86 
 
CONCERNING THE LOKD. 
 
 04 
 
 the holy city is signified the doctrine of divine truth from the 
 Lord.* That by Jerusalem is meant the church as to doctrine, is 
 also evident from other passages in the Word, such as the follow- 
 ing, in Isaiah : " For Zion's sake I will not hold my peace, and 
 for Jerusalem 's sake I will not rest, until the righteousness thereof 
 go forth as brightness, and the salvation thereof as a lamp that 
 burnetii. And the Gentiles shall see thy righteousness and all 
 kings thy glory. And thou shalt be called by a new name, 
 which the mouth of Jehovah shall n;une. Thou shalt also be a 
 crown of glory in the hand of Jehovah, and a royal diadem in 
 the hand of thy God : — for Jehovah delighteth in thee, and thy 
 land shall be married. — Behold, thy salvation cometh, — his re- 
 ward is with him. — And they shall call them the holy people, 
 the redeemed of Jehovah. And thou shalt be called, Sought 
 out, a city not forsaken" (lxii. 1 — 4, 11, 12). The whole of this 
 chapter treats of the coming of the Lord, and of the new church 
 that was to be established by him : this new church is what is 
 here signified by Jerusalem, which, it is said, shall be called by 
 a new name, which the mouth of Jehovah shall name, and shall 
 be a crown of glory in the hand of Jehovah, and a royal diadem 
 in the hand of God ; in which Jehovah shall delight, and which 
 shall be called a city sought out and not forsaken. This de- 
 Kcription is not at all applicable to the city of Jerusalem inha- 
 bited by the Jews, when the Lord came into the world, for this 
 was entirely of a contrary character, and ought rather to have 
 been called Sodom, as it is also called in the Rev. xi. See Isa. 
 iii. 9 ; Jer. xxiii. 14 ; Ezek. xvi. 46, 48. Again, in Isaiah : 
 " Behold, I create new heavens and a new earth, and the former 
 shall not be remembered. — Be ye glad and rejoice for ever in that 
 which I create : for behold I create Jerusalem a rejoicing, and 
 her people a joy : and I will rejoice in Jerusalem, and joy in my 
 people. — The wolf and the lamb shall feed together : they shail 
 not hurt nor destroy in all my holy mountain" (lxv. 17 — 19, 25). 
 This chapter also treats of the coming of the Lord, and of the 
 church that was to be established by him; which was not esta- 
 blished with those who dwelt in the natural Jerusalem, but with 
 such as were without it: it is this church which is signified by 
 the Jerusalem that should be a rejoicing to the Lord, and whose 
 people should be to him a joy ; where, also, the wolf and the 
 lamb should feed together, and where they should do no hurt. 
 Here also it is said, as in the Revelation, that the Lord would 
 create a new heaven and a new earth ; which expressions have, 
 
 * That by a city, when spoken of in the Word, is signified the doctrine of the 
 church and of religion, may be seen in the Arcana Cwlestia, at n. 402, 2451, 2943, 
 3216, 4492,4103. That by the gate of a city is signified, in the sune sense, a 
 doctrine by which there is an entrance into the church, n. 2943, 4447, 4478. And 
 that therefore the elders sat in the gates of the city, and judged, ibid. That to go 
 out at the gate is to recede from doctrine, n. 4492, 4493. The cities and palace* 
 are represented in heaven, when the angels converse on matters of doctrine, u. 3216. 
 
 87 
 
64 DOCTRINE OF TI1E NEW JERUSALEM 
 
 in botli places, a similar meaning : it is also said, that he would 
 create Jerusalem. Again: "Awake, awake! put on thy 
 strength, 0 Zion ; put on thy beautiful garments, O Jerusalem, 
 the holy city : for henceforth there shall no more come into thee 
 the uncircumcised, and the unclean. Shake thyself from the 
 dust. ; arise, and sit down, O Jerusalem. — My people shall know 
 my name in that day, — that I am he that doth speak. Behold it 
 is I. — Jehovah hath comforted his people, he hath redeemed 
 Jerusalem*' (Hi. 1, 2, 6, 9).> This chapter also treats of the coming 
 of the Lord, and of the church to be established by him ; where- 
 fore, by that Jerusalem into which the uncircumcised and un- 
 clean should no more enter, and which the Lord should redeem, 
 is signified the church; and by Jerusalem the holy city, the 
 church as to doctrine from the Lord. So in Zephaniah : "Sing, 
 O daughter of Zion ; — rejoice with all the heart, O daughter 
 of Jerusalem : — the king of Israel — is in the midst of thee. 
 Thou shalt not see evil any more. — Jehovah thy God — will re- 
 joice over thee with joy: he will rest in his love, he will joy 
 over thee with singing. — I will make you a name and a praise 
 among all people of the earth" (iii. 14, 15, 17, 20). Here like- 
 wise the subject is the Lord, and the church to be founded by 
 him; over which the King of Israel, who is the Lord, will re- 
 joice with joy, and exult with singing; in whose love he will 
 rest, and which he will make a name and a praise among all 
 the people of the earth. So in Isaiah: "Thus saith Jehovah 
 thy Keedeemer and he that formed thee, — to Jerusalem, Thou 
 shalt be inhabited ; and to the cities of Judah, Ye shall be 
 built" (xliv. 24, 26). And in Daniel : " Know therefore and 
 understand, that from the going forth of the commandment to 
 restore and to build Jerusalem, unto the Messiah the Prince, 
 shall be seven weeks" (ix. 25). That by Jerusalem is here also 
 meant the church, is evident, because this Avas restored and 
 established by the Lord, but not so Jerusalem, the metropolis 
 of the Jews. By Jerusalem is signified the church from the 
 Lord also in the following passages: in Zechariah : "Thus 
 saith Jehovah, I am returned unto Zion, and will dwell in the 
 midst of Jerusalem : and Jerusalem shall be called the City 
 of truth ; and the mountain of Jehovah of hosts, the Holy 
 Mountain" (viii. 3, and 20 — 23). In Joel : " So shall ye know 
 that I am Jehovah your God, dwelling in Zion, my holy 
 mountain. Then shall Jerusalem be holy. — And it shall come 
 to pass in that day, that the mountains shall drop down new 
 wine, and the hills shall flow with milk; — and Jerusalem [shall 
 dwell] from generation to generation" (iii. 17, 18, 20). In 
 Isaiah : " In that day shall the branch of Jehovah be beautiful 
 and glorious. — And it shall come to pass, that he that is left in 
 Zion, and ho that remaineth in Jerusalem, shall be called holy : 
 even every one that is written among the living in Jerusalem'' 
 88 
 
CONCERNING THE LOKD. 
 
 64, 65 
 
 (iv. 2, 3). In Micah : " In the last days it shall come to pass, 
 that the mountain of the house of Jehovah shall be established 
 in the top of the mountains: for the law shall go forth of Zion, 
 and the Word of Jehovah from Jerusalem.— Unto thee shall it 
 come, even the first dominion, the kingdom shall come to 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 the name of Jehovah to Jerusa- 
 lem : neither shall they walk any more after the imagination 
 of their evil heart" (iii. 17). In Isaiah: "Look upon Zion the 
 city of our solemnities. Thine eyes shall see Jerusalem a quiet 
 habitation, a tabernacle that shall not be taken down ; not one 
 of the stakes thereof shall ever be removed, neither shall any 
 of the cords thereof be broken" (xxxiii. 20). Not to mention 
 many other places ; as in Isaiah xxiv. 23 ; xxxvii. 32 ; lxvi. 10 
 —14; in Zech. xii. 3, 6, 8, 9, 10 ; xiv. 8, 11, 12, 21 ; in Malachi 
 iii. 1,4; in David, Psalm cxxii.l — 7; Psalm cxxxvii. 5,6. 
 That by Jerusalem, in these places, is meant the church which 
 was to be, and which became established, by the Lord, and 
 not the Jerusalem inhabited by the Jews in the Land of Ca- 
 naan, may also appear from those passages in the Word, where 
 it is said of the latter, that it would be wholly ruined, and that 
 it would be destroved ; as Jeremiah v. 1 ; vi. 6, 7 ; vii. 17, 20, 
 &c. ; viu. 5—7, &c. ; ix. 11, 13, &c. ; xiii. 9, 10, 14; xiv. 16 ; 
 Lam. i. 8, 9, 15, 17 ; Ezek. iv. 1 to the end ; v. 9 to the end ; 
 xii. 18, 19 ; xv. 6 — 8 ; xvi. 1 to the end ; xxiii. 1 — 39 ; and 37, 
 39 ; Luke xix. 41—44; xxi. 20, 21, 22; xxiii. 28—30: and in 
 many other places. 
 
 65. When it is said in the Revelation, " I saw a neio heaven 
 and a new earth ;" and afterwards, " Behold, I make all things 
 new ;" nothing else is meant than that in the church now to 
 be established by the Lord, there will be new doctrine, which 
 did not exist in the former church. The reason why this 
 doctrine was not discerned before, is, because if it had been 
 seen, it would not have been received; for the last judgment 
 was not as yet accomplished, prior to which the power of hell 
 prevailed over the power of heaven, as was observed above ; 
 wherefore, if the doctrine had been before delivered, even 
 from the mouth of the Lord, it would not have remained with 
 man : nor indeed will it now remain with any but those, who 
 in worship approach the Lord alone, and acknowledge him as 
 the God of heaven and earth. [See above, n. 61.] This same 
 doctrine was indeed before delivered in the Word ; but as the 
 church, not long after its first establishment was turned into 
 Babylon, and since then, among others, into Philistia, that 
 doctrine could not be seen from the Word ; for the church 
 always looks at the Word from its own religious principles and 
 doctrines. 
 89 
 
65 
 
 DOCTRINE OF THE NEW 
 
 J Eli D SALEM, ETC. 
 
 The new things which are discovered in this little work, are 
 in general these. I. God is One in Person and in Essence ; 
 and the Lord is that God. II. The whole Sacred 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 temptations to assail him, and fully by the 
 last of them, which was the passion of the cross ; by this he 
 became a Saviour and Redeemer; and again by this, merit 
 and righteousness belong to him alone. IV. When it is said 
 that he fulfilled the whole of the law, the meaning is that he 
 fulfilled the whole of the Word. V. He did not take away 
 the sins of mankind by the passion of the cross, but he bore 
 them, in his character of prophet ; that is, he suffered a repre- 
 sentation of the church to be made in himself, in respect to 
 the manner in which it had maltreated the Word. VI. The 
 imputation of his merit is a phrase without meaning, unless it 
 be understood to denote the remission of sins after repentance. 
 These are contained in this little work ; in the treatises on t/ie 
 Sacred /Scripture, the Doctrine of Life, the Doctrine of Faith* 
 and on the Divine Love and Divine Wisdom still more new 
 truths will be shewn. 
 
 END OF THE DOCTRINE CONCERNING THE LOUD. 
 
 90 
 
NINE QUESTIONS, 
 
 COEFLY RELATING TO 
 
 THE LORD, THE TRINITY, AND THE HOLY SPIRIT, 
 
 PROPOSED BY THE 
 
 REV. T. HARTLEY, A.M., 
 
 Late Rector of Winwick in Northampton, 
 TO 
 
 EMANUEL SWEDENBORG: 
 
 WITH HIS ANSWERS. 
 
 Question 1. In what sense did the Lord call himself the 
 Son of Man, if he only took flesh from his mother, and not a 
 rational soul? Had the human sonship respect only to the 
 human flesh ? 
 
 Answer. The Lord called himself the Son of Man because 
 he was the Word, or Divine Truth, even as to his Human ; for 
 the title "Son of Man, " in the spiritual sense, signifies the 
 truth of the church derived from the Word. The same was sig- 
 nified by the term " prophet," because the prophets taught truths 
 derived from the Word : wherefore the Lord, who in a super- 
 eminent degree was the prophet, and also the Word, and 
 thence Divine Truth, called himself, as to his Human, the Son 
 of Man. Hence it is that, throughout the prophets, and also in 
 David, where the subject is the devastation of truth in the church, 
 it is said that the son of man doth not abide there : and hence 
 also it is, that the prophets themselves were likewise called sons 
 of man, as Ezek. (ii. 1, 3, 6, 8 ; iii. 1, 3, 4, 10, 17, 25 : and very 
 frequently in the succeeding chapters) ; so also was Daniel. 
 This is shewn by the quotation of many passages in the Doc- 
 trine of the New Jerusalem concerning the Lord. 
 
 Question II. Had the Lord his rational soul from Jehovah 
 the Father, to which was united the Divine Esse, whence he 
 became very God and very Man ? 
 
 Answer. The Lord from eternity, or Jehovah, was Divine 
 Love and Divine Wisdom ; and he then had a Divine Celestial 
 and a Divine Spiritual Principle, but not a Divine Natural be- 
 fore he assumed the Human ; and as the rational principle is 
 only predicated of the celestial and-spiritual-natural, therefore 
 
 " yi 
 
NINE QUESTIONS. 
 
 Jehovah the Lord, by the assumption of the Human, did also 
 put on the Divine Rational. Before the assumption of the Hu- 
 man, lie had a Divine Rational ; but it then existed by influx 
 into the angelic heaven ; and when he manifested himself in the 
 world, he had it by an angel whom he filled with his Divine ; 
 for the Essence purely Divine, — which, as just stated, was the 
 purely Divine Celestial and Divine Spiritual Essence,- — tran- 
 scends both the angelic and the human rational. But the 
 nature of the Divine Rational which existed by influx may be 
 concluded from the answer to the 6th question beneath. Luther 
 and Melanethon teach, that in Christ Man is God and God is 
 Man ; which is also agreeable to the Sacred Scripture:* but 
 Calvin denied this, and merely affirmed that Christ is God and 
 Man. 
 
 Question III. Was there not always a Trinity in the Divine 
 Nature, to be understood in this manner, viz. Divine Love, 
 Divine Wisdom, and the Quickening Spirit, or Holy Proceed- 
 ing ? 
 
 Answer. The Divine Trinity in one Person is to be under- 
 stood as soul, body, and proceeding operation, which together 
 constitute one essence, for the one is from the other, conse- 
 quently the one belongs to the other. There is a similar trinity 
 in every individual man, which together constitutes one person, 
 namely, the soul, body, and proceeding operation. But in man 
 this trinity is finite, for man is oidy an organ of life ; whereas 
 in the Lord the Trinity is Infinite, and thus Divine, for the 
 Lord is life itself even with respect to his Human ; as he him- 
 self teaches in John (chap. v. 26 ; xiv. 6 ; and elsewhere). 
 
 Question IV. Does not the Son, by whom Jehovah is said to 
 have created the worlds (Heb. i. 2), signify the same thing as the 
 Divine Wisdom in Jerem. x. 12; li. 15; so that the essential 
 Wisdom, or Logos of God, in first principles, is now become 
 the truth, or Logos of God, in ultimates? 
 
 Answer. That the Lord, that is, the Word or Divine Truth, 
 by which all things were made that were made, and by which 
 the world was created (John i. 3, 10), was the Divine Wisdom, 
 which with the Divine Love constitutes the Divine Essence, and 
 thus one and the same God, is a natural consequence ; for Di- 
 vine Wisdom is also Divine Truth, since all things appertain- 
 ing to wisdom are truths, and wisdom produces nothing but 
 truths, it containing in itself all truths, according to Jere- 
 miah x. 12, and li. 15. The same is also understood by that 
 passage in David, Psalm xxxiii. 6. The spirit or breath of the 
 Lord's mouth also is wisdom, and the word there mentioned is 
 
 92 
 
 * See the True Christian Religion, n. 187. 
 
NINE QUESTIONS. 
 
 the Divine Love and Divine "Wisdom together; for it is said, 
 " And the Word was God." (John i. 1). 
 
 QuestionY. Is not the Holy Spirit in the New Testament 
 the same as the Spirit of God in the Old Testament, with this 
 onl} r difference, that before the Lord's incarnation it proceeded 
 from the Divine Esse or Jehovah immediately, or mediately 
 by angels ; and after the incarnation, through the Son or the 
 Divine Human ? 
 
 Is not the Holy Spirit the same as the sphere of God ? 
 
 Answer. The Spirit of God and the Holy Spirit are two dis- 
 tinct things. The Spirit of God neither did nor could operate 
 on man, otherwise than imperceptibly ; whereas the Holy 
 Spirit, which proceeds solely from the Lord, operates on man 
 perceptibly, and enables him to comprehend spiritual truths 
 after a natural manner ; for to the Divine Celestial and the 
 Divine Spiritual Principles the Lord hath united the Divine 
 Natural also, by which he operates from them. Besides, the 
 term " Holy," in the Word, is solely predicated of the Divine 
 Truth, consequently of the Lord, who is the Divine Truth, not 
 only in the celestial and spiritual sense, but also in the natural 
 sense : wherefore it is said in the Apocalypse, that the Lord 
 alone is holy (xv. 3, 4).* It is also said in John : " the Holy 
 Spirit was not yet, because that Jesus was not yet glorified'' 
 (vii. 39). 
 
 The Holy Spirit is the same as the Divine Sphere, if by 
 this be meant the Divine Love and the Divine Wisdom, which 
 two proceed from Jehovah the Lord out of the sun of the 
 angelic heaven, like heat and light from the sun of the natural 
 world, and compose its sphere: for the heat proceeding out ot 
 the sun of the angelic heaven is in its essence love, and the 
 light thence in its essence wisdom ; to which two the heat and 
 light proceeding out of the sun of the natural world correspond. 
 
 QuestionYl. Was the Divine Human of Jehovah, before 
 the incarnation, a person subsisting by itself, as the existere, 
 form, or body of God, or was it an angelic form, occasionally 
 assumed for the purpose of manifestation ? 
 
 Does it not follow, that the Divine Human before the in- 
 carnation was different from the Divine Human which now is 
 since the incarnation, seeing the Divine Trinity is in the person 
 of the Lord ? 
 
 Answer. Before the incarnation there was not any Divine 
 Human, except a representative one by means of some angel, 
 whom Jehovah the Lord filled with his spirit, as has been said 
 above ; and as that was a representative one, so all things of 
 
 * See moreover the Apocalypse Revealed, n. 137. 
 
 93 
 
NINE QUESTIONS. 
 
 the church at that time were representatives, and like shadows ; 
 but after the incarnation representatives ceased, like the 
 shadows of evening or night at the rising of the sun. But the 
 representative human, in which Jehovah was then manifested 
 in the world, before his actual advent, was not of such efficacy 
 as that it could spiritually enlighten men ; wherefore illumina- 
 tion was then effected only by types and figures. 
 
 Question VII. May not the Trinity be properly said to be 
 one and the same Lord under three characters, distinctions of 
 office, or relations towards man, namely, as Creator, Redeemer, 
 and Sanctifier, — as Father, Son, and Holy Spirit, — as Divine 
 Esse, Divine Human, and Holy Proceeding; not as three Per- 
 sons, which would of necessity be making three Gods ? 
 
 Answer. The most Holy Trinity in one Person is to be 
 apprehended as the Divine Esse, the Divine Human, and the 
 Divine Proceeding, and thus as soul, body, and operation 
 thence proceeding, altogether as described in the Memorable 
 Relation inserted in the work, entitled, The True Christian 
 Religion* As productions from these, follow in their order, 
 creation, redemption, and regeneration ; for creation is the 
 attribute of the Divine Esse, redemption is the attribute of the 
 Divine Human from the Divine Esse, and regeneration is the 
 attribute of the Holy Spirit, which is the primary power or 
 operation of the Divine Human from the Divine Esse", agreea- 
 bly to what is said in The True Christian Religion.] 
 
 Question VIII. It is said in 1 Cor. xv. 45, "The first man 
 Adam was made a living soul ;" and in the genealogy in Luke 
 iii., he is placed first after God, thus, " Who was the son of 
 God." Does not the regarding Adam as a church contradict 
 this ? 
 
 Answer. In the genealogy in Luke, it is said, that Adam 
 was " of God" that is, created by God, and not the son of God. 
 
 Question IX. If there was no individual man called Noah, 
 how comes it to be said in Ezek. xiv. 14, " Though these three 
 men, Noah, Daniel, and Job," &c. ? 
 
 [I lay no great stress upon these two questions, (says Mr. 
 Hartley,) but I had a mind to propose them.] 
 
 Answer. The reason why Noah is mentioned in Ezek. xiv. 
 is, because he was mentioned in Genesis, and hence the same 
 is signified in the prophet as in Moses ; namely, that the man 
 with his three sons were significative of the succeeding church ; 
 on which subject see what is said in the Arcana Ccelestia. 
 
 i*l 
 
 • n. 18 
 
 f n. 153—155. 
 
DOCTRINE 
 
 OF 
 
 THE NEW JERUSALEM 
 
 RESPECTING THE 
 
 SACRED SCRIPTURE, 
 
THE DOCTRINE 
 
 OF 
 
 THE NEW JERUSALEM 
 
 RESPECTING THE 
 
 SACRED SCRIPTURE. 
 
 BY EMANUEL SWEDINBOEG, 
 
 Servant of the Lord Jesus Christ. 
 
 BEING A TRANSLATION OF HIS TVORK ENTITLED 
 
 "bOCTlUNA NOY^E HIEE080LY1LS DE SCRIPTUEA SACKA. 
 Amstelodami, 1768. 
 
 NEW YORK: 
 AMERICAN SWEDENBORG PRINTING AND PUBLISHING SOCIETY 
 
 1818. 
 
THE DOCTRINE 
 
 THE NEW JERUSALEM 
 
 RESPECTING THE 
 
 SACRED SCRIPTURE. 
 
 I. THAT THE SACRED SCRIPTURE, OR THE WORD, IS DIVINE TRUTH 
 ITSELF. 
 
 1. It is universally confessed, that the Word is from God, 
 is divinely inspired, and of consequence holy ; but still it has 
 remained a secret to this day in what part of the Word its 
 divinity resides, inasmuch as in the letter it appears like a 
 common writing, composed in a strange style, neither so sub- 
 lime nor so elegant as that which distinguishes the best secular 
 compositions. Hence it is, that whosoever worships nature 
 instead of God, or in preference to God, and in consequence of 
 such worship makes himself and his own proprium the centre 
 and fountain of his thoughts, instead of deriving them out of 
 heaven from the Lord, may easily fall into error concerning the 
 "Word, and into contempt for it, and say within himself whilst 
 he reads it, "What is the meaning of this passage? What is 
 the meaning of that? Is it possible this should be divine? Is 
 it possible that God, whose wisdom is infinite, should speak in 
 this manner? Where is its sanctity, or whence can it be de- 
 rived, but from superstition and credulity ?" 
 
 2. But he who reasons thus, does not reflect that Jehovah 
 the Lord, who is God of heaven and earth, spake the Word by 
 Moses and the prophets, and that consequently, it must be 
 Divine Truth, inasmuch as what Jehovah the Lord Himself 
 speaks can be nothing else ; nor does such a one consider that 
 the Lord, who is the same with Jehovah, spake the Word written 
 by the Evangelists, many parts from his own mouth, and the 
 rest from the spirit of his month, which is the Holy Spirit. 
 Hence it is, as He Himself declares, that in His words there is 
 life, and that He is the light which enlightens, and that He is 
 the truth. That Jehovah himself spake the Word by the pro- 
 
 90 
 
2,3 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 phets, has been shewn in The Doctrine of the New Jeru- 
 salem respecting THE Loed, n. 52, 53. That the words which 
 the Lord Himself spake in the writings of the Evangelists 
 are life, is declared in John: "The words that I speak unto 
 you, they are spirit, and they are Ufe" (John vi. 63) ; Jesus 
 said to the woman at Jacob's well, "If thou knewest the 
 gift of God, and who it is that saith to thee, Give me to drink, 
 thou wouldest have asked of Him, and he would have given 
 thee living water. Whosoever drinketh of the water that I shall 
 give him shall never thirst ; but the water that I shall give him 
 shall be in him a well of water springing up into everlasting 
 life" (John iv. 10, 14). By Jacob's well is here signified the 
 Word, as also in Dent, xxxiii. 28; for which reason the Lord, 
 who is the Word, sat there, and conversed with the woman ; 
 and by water is signified the truth of the word. " Jesus said, 
 If any man thirst, let him come unto me, and drink. He that 
 believeth on me, as the Scripture hath said, out of his belly 
 shall flow rivers of living water" (John vii. 37, 38) : Peter said 
 unto Jesus, "Thou hast the words of eternal life" (John vi. G8): 
 Jesus said, "Heaven and earth shall pass away; but my words 
 shall not pass away" (Mark. xiii. 31). The reason why the words 
 of the Lord are truth and life is, because He is the truth and 
 the life, as He teaches in John: "I am the Way, the Truth, 
 and the Life" (xiv. 6); and in another place: "In the beginning 
 was the Word, and the Word was with God, and the Word 
 was God. In him was life; and the life was the light of men" 
 (John i. 1, 4). By the word is meant the Lord with respect 
 to Divine Truth, in which alone there is life and light. Hence 
 it is, that the Word, which is from the Lord, and which is 
 the Lord, is called " A fountain of living waters" (Jerem. 
 ii. 13; xvii. 13; xxxi. 9); "A well of salvation" (Isaiah 
 xii. 3); "A fountain" (Zech. xiii. 1); and "A river of 
 water of life" (Apoc. xxii. 1); and it is said, that "the 
 Lamb which is in the midst of the throne shall feed them, 
 and shall lead them unto living fountains of waters" (Apoc. vii. 
 17). Not to mention other passages, where the Word is also 
 called the sanctuary, and the tabernacle, wherein the Lord 
 dwells with man. 
 
 3. The natural man, however, cannot still be persuaded to 
 believe, that the Word is Divine Truth itself, in which is Divine 
 Wisdom and Divine Life, inasmuch as he judges of it by its 
 style, in which no such things appear. Nevertheless, the style 
 in which the Word is written, is a truly Divine style, with 
 which no other style, however sublime and excellent it may 
 seem, is at all comparable, for it is as darkness compared to 
 light. The style of the Word is of such a nature as to contain 
 what is holy in every verse, in every word, and in some cases in 
 every letter; and hence the Word conjoins man with the Lord, 
 100 
 
RESPECTING THK SACKED SCRIP! THE. 
 
 3—6 
 
 and opens heaven. There are two things which proceed from, 
 the Lord, Divine Love and Divine Wisdom, or what is the 
 same, Divine Good and Divine Truth; for Divine Good is of 
 Divine Love itself, and Divine Truth is of Divine Wisdom itself: 
 and the Word, in its essence, is hoth of these ; and inasmuch 
 as it conjoins man with the Lord, and opens heaven, as just 
 observed, therefore the Word tills the man who reads it under 
 the Lord's influence, and not under the influence of his proprium 
 or self, with the good of love and the truth of wisdom, his will 
 with the good of love, and his understanding with the truths of 
 wisdom. Hence man has life by and through the Word. 
 
 L Lest therefore mankind should remain any longer in 
 doubt concerning the divinity of the Word, it has pleased the 
 Lord to reveal to me its internal sense, which in its essence is 
 spiritual, and which is, to the external sense, which is natural, 
 what the soul is to the body. This internal sense is the spirit 
 which gives life to the letter; wherefore this sense will evince 
 the divinity and sanctity of the Word, and may convince even 
 the natural man, if he is in a disposition to be convinced. 
 
 n. THAT IN THE WORD THERE IS A SPIRITUAL SENSE, HERE- 
 TOFORE UNKNOWN. 
 
 Tins subject we will consider in the following order. 1. What 
 the spiritual sense is. 2. That this sense is in all and every part 
 of the Word. 3. That it is owing to this sense that the Word is 
 divinely inspired, and holy in every syllable. L That this sense 
 has heretofore been unknown. 5. That hereafter it will be made 
 known to none but those who are principled in genuine truths 
 from the Lord. 
 
 5. 1. What the spiritual sense is. 
 
 The spiritual sense of the Word is not that which breaks 
 forth as light out of the literal sense, whilst a person is studying 
 and explaining the Word, with intent to establish some par- 
 ticular tenet of the church: this sense may be called the literal 
 sense of the Word : but the spiritual sense does not appear in 
 the literal sense, being within it, as the soul is in the body, or 
 as the thought of the understanding is in the eye, or as the 
 affection of love is in the countenance, which act together as 
 cause and effect. It is this sense, principally, which renders the 
 Word spiritual, and by which it is adapted not only to the use 
 of men, but also of angels; whence also, by means of that sense, 
 the AVWd communicates with the heavens. 
 
 6. From the Lord proceed these principles; the celestial, 
 the spiritual, and the natural, one after another. Whatsoever 
 proceeds from His Divine Love is called celestial, and is Divine 
 
 101 
 
6—8 
 
 THE DOCTRINE OF THE NEW JERl'S AF.EM 
 
 Good ; whatsoever proceeds from His Divine "Wisdom is called 
 spiritual, and is Divine Truth: the natural partakes of both, 
 and is their complex in ulti mates. The angels of the celestial 
 kingdom, who compose the third or highest heaven, are in that 
 Divine Principle which proceeds from the Lord that is called 
 celestial, for they are in the good of love from the Lord ; the 
 angels of the Lord's spiritual kingdom, who compose the second 
 or middle heaven, are in that Divine Principle which proceeds 
 from the Lord that is called spiritual, for they are in the truths 
 of wisdom from the Lord :* but men, who compose the Lord's 
 church on earth, are in the Divine-natural, which also proceeds 
 from the Lord. Hence it follows, that the Divine Principle pro- 
 ceeding from the Lord, in its progress to its ultimates, descends 
 through three degrees, and is termed celestial, spiritual, and 
 natural. The Divine Principle which proceeds from the Lord 
 and descends to men, descends through those three degrees 
 and when it has descended, it contains those three degrees 
 in itself. Such is the nature of every Divine Principle proceed- 
 ing from the Lord ; wherefore, when it is in its last degree, it 
 is in its fulness. Such is the nature and quality of the Word; 
 in its last 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 
 divine. That the Word is of such a nature and quality, does 
 not appear in the sense of the letter, which is natural, by reason 
 that man has heretofore been altogether unacquainted with the 
 state of the heavens, and consequently with the nature of the 
 spiritual principle, and the celestial, and of course with the 
 distinction between them and the natural principle. 
 
 7. The distinction between these degrees cannot be known, 
 except by the knowledge of correspondence ; for these three 
 degrees are altogether distinct from each other, like end, cause, 
 and effect, or like what is prior, posterior, and postreme, but 
 yet make one by correspondences ; for the natural degree or 
 principle corresponds with the spiritual, and also with the ce- 
 lestial. The nature and meaning of correspondence may be 
 seen more fully explained in the treatise concerning Heaven 
 and Hell, being there digested under these two articles, 1st. 
 Concerning the correspondence of all things in heaven with all 
 things in man, n. 87 — 102 ; 2ndly. Concerning the correspond- 
 ence of all things in heaven with all things on earth, n. 102 — 115 ; 
 and it will be further seen below by examples adduced from the 
 Word. 
 
 8. Inasmuch as the Word in its interior is spiritual and 
 celestial, therefore it is written by mere correspondences, and 
 what is written by mere correspondences, in its ultimate sense 
 
 * That there are two kingdoms of which the heavens consist, one of which il 
 called the celestial kingdom, and the other the spiritual kingdom, may bfl «^«U 
 in the Treatise concerning IIbavkx and Hell, n. 20 — 28. 
 
 102 
 
RESPECTING TIIE BACKED SCBIPTUKE. 
 
 is written in such a style as that of the prophets and evangelists, 
 which notwithstanding its apparent commonness, contains in 
 it all divine and angelic wisdom. 
 
 9. 2. That the Spiritual Sense is in all and every part of 
 the ]Vord. 
 
 This cannot be better seen than by examples ; as for in- 
 stance : John says in the Apocalypse, "I saw heaven opened, 
 and behold a white horse, and He that sat upon hiin was called 
 Faithful and True, and in righteousness He doth judge and 
 make war. His eyes were as a flame of fire, and on His head 
 were many crowns, and He had a name written that no man 
 knew hut He Himself; and he was clothed with a vesture dipped 
 in blood, and His name is called the Word of God. And the 
 armies which were 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, King of kings and 
 Lord of lords. And I saw an angel standing in the sun, and 
 He cried with a loud voice, saying to all the fowls that fly in 
 the midst of heaven, Come and gather yourselves together unto 
 the supper of the great God, 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, both small and great" (xix. 11 — 
 18). What these words signify cannot possibly be known, but 
 from the spiritual sense of the Word; and the spiritual sense 
 of the Word cannot possibly be known, but from the science 
 of correspondences ; for all the above words are correspondences, 
 and there is not one without a meaning. The science of corre- 
 spondences teaches what is signified by a white horse, what by 
 Him that sat upon him, what by his eyes which were as a 
 flame of fire, what by the crowns which He wore on His head, 
 what by His vesture dipped hi blood, what by white linen with 
 which the armies that followed Him in heaven were clothed, 
 what by the angel standing in the sun, what by the great supper 
 to which they should come and gather themselves, what by the 
 flesh of kings, and captains, and others, which they should eat. 
 The particular signification of all these expressions in their spi- 
 ritual sense may be seen explained in the small treatise on the 
 White Horse ; wherefore it is needless to repeat the explana- 
 tion. In that work it is shewn that, in the passage here quoted, 
 the Lord is described as to the Word ; and that by His eyes, 
 which were like a flame of fire, and by the crowns which He 
 wore on His head, and by the name which no one knew but 
 Himself, are meant the spiritual sense of the Word, and that 
 no one knows what the Word is, in its spiritual sense, except 
 the Lord, and those to whom He reveals it ; also, that by His 
 vesture dipped in blood is meant the natural sense of the Word, 
 which is its literal sense, to which violence has been offered, 
 103 
 
THE DOCTRINE OF THE NEW JEKUSAI.KM 
 
 That it is the "Word which is thus described, is very evident 
 from its being said, His name in called the AYord of God ; and 
 that it is the Lord who is meant, is likewise evident, for it is 
 said that the name of Him who sat on the white horse was 
 King of kings and Lord of lords. That the spiritual sense 
 of the Word is to he opened at the end of the church, is signi- 
 fied, not only by what is said of the white horse and of Him 
 that sat upon it, but also by the great supper to which all were 
 invited by the angel standing in the sun, to come and to eat 
 the flesh of kings and captains, of mighty men, of horses, and 
 them that sat on them, and of men both free and bond. All 
 these expressions would be idle unmeaning words, and without 
 life and spirit, unless there was a spiritual sense within them, 
 as the soul is in the body. 
 
 10. In the Apocalypse, chap. xxi.. the New Jerusalem is thus 
 described : ' ; Her light was like unto a stone most precious, 
 even like a jasper-stone, clear as crystal; and she had a wall 
 great and high, and bad twelve gates, and at the gates twelve 
 angels, and names written thereon, which are the names of the 
 twelve tribes of the children of Israel. And the wall was a 
 hundred and forty-four cubits, according to the measure of a 
 man, that is, of the angel; and the building of the wall was 
 of jasper; and the foundations of all manner of precious stones, 
 of jasper, sapphire, chalcedony, emerald, sardonyx, sardius, 
 chrysolite, beryl, topaz, chrvsoprasus, jacinth, and amethyst. 
 And the gates were twelve pearls. And the city was pure gold, 
 as it were transparent glass ; and it was four square ; the length, 
 and the breadth, and the height of it equal, twelve thousand 
 furlongs ;" with many other circumstances. That all these 
 things are to be understood spiritually, appears from hence ; 
 that by the New Jerusalem is meant a new church, which is to 
 be established by the Lord, as is shewn in the Doctrine of 
 thio Lord, n. 02 — 65 ; and since by Jerusalem is there signified 
 the church, it follows of consequence that all things spoken ot 
 it as of a city, respecting its wall, the foundations of the wall, 
 and their measures, contain a spiritual sense, inasmuch as all 
 things relating to the church are spiritual. "What the expres- 
 sions in the above description particularly signify, is shewn in 
 the work On the New Jerusalem, n. 1 : wherefore it is need- 
 less here to repeat the explanation. It is enough to understand 
 from thence, that there is a spiritual sense in every part of the 
 description, like a soul in its body, and that without such a 
 sense the expressions could have no reference to the church ; 
 as where it is said that the city was of pure gold, its gates of 
 pearls, the wall of jasper, the foundation of the wall of precious 
 stones, that the wall was a hundred and forty-four cubits, which 
 is the measure of a man, that is, an angel, and that the city was 
 in length, breadth, and height, twelve thousand furlongs, with 
 
 104 
 
RESPECTING THE SACRED SCRIPTURE. 
 
 10—12 
 
 many other particulars : but whosoever, by the science of eorre- 
 3pondences, is acquainted with the spiritual sense of the Word, 
 will understand those expressions, and will see, for instance, 
 that the wall and its foundations signify the doctrinal tenets ot 
 the New Church, derived from the literal sense of the Word . 
 and that the numbers twelve, one hundred and forty-four, 
 twelve thousand, signify similar things, namely, all the truths 
 and goods of the church in one complex. 
 
 11. Again, in the Apocalypse, chap, vii., it is written, that 
 there were sealed, of all the tribes of the children of Israel, one 
 hundred and forty-four thousand, twelve thousand of each par- 
 ticular tribe; of the tribe of Judah, of the tribe of Reuben, of 
 Gad, of Ashur, of Naphtali, of Manasses, of Simeon, of Levi, 
 of Issachar, of Zebulon, of Joseph, and of Benjamin. The 
 spiritual sense of these words teaches, that all are saved in 
 whom the Lord has established His church, for, in a spiritual 
 sense, by being marked in the forehead, or sealed, is signified 
 to be acknowledged by the Lord, and to be saved. By the 
 twelve tribes of Israel are signified all of that church ; by 
 twelve, twelve thousand, and one hundred and forty-four thou- 
 sand, are signified all ; by Israel is signified the church, and by 
 each particular tribe some particular specific principle of cha- 
 racter of the church. If this spiritual meaning of these words 
 be not known, it may be imagined that salvation is confined to 
 a certain number, and to those of the Israelitish and Jewish nation. 
 
 12. Again, in the Apocalypse, chap, vi., it is written, that 
 when the Lamb opened one of the seals of the book, there 
 went forth a white horse, and that he who sat thereon had a 
 bow, and that a crown was given unto him ; and that when 
 he opened the second seal there went forth a red horse, and 
 that to him who sat thereon was given a great sword ; and that 
 when he opened the third seal, there went forth a black horse, 
 and that he that sat thereon, held in his hand a pair of balances : 
 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 words signify can only be unfolded by the 
 spiritual sense ; and it is fully unfolded when it is known what 
 is signified by opening the seals, by horses, and by the other 
 things therein mentioned. Thereby are described the succes- 
 sive states of the church from its beginning to its end, as to 
 the understanding of the Word: by the Lamb's opening the 
 se als of the book, is signified the manifestation of those states 
 of the church by the Lord ; by a horse is signified the under- 
 standing of the Word; by a white horse the understanding of 
 truth from the Word in the first state ot* the church ; by the 
 bow of him that sat upon that horse, the doctrine of charity 
 and faith combating against false principles ; by a crown, eternal 
 life the reward of victory ; by a red horse is signified the un 
 
 105 
 
12, 13 THE DOCTRINE OF TIIE NEW JERUSALEM 
 
 derstanding of the "Word destroyed, as to the principle of good, 
 in the second state of the church ; by a great sword, falsity 
 combating against truth : by a black horse is signified the un 
 derstanding of the Word destroyed, as to the principle of truth, 
 in the third state of 4jhe church; by a pair of balances, the 
 estimation of truth so small as scarce to be of any amount : by 
 a pale horse is signified the understanding of the "Word anni 
 hilated, by the evils of life and the falsities thence derived, in 
 the fourth and last state of the church : and by death, eternal 
 damnation. That such is the signification of the contents of the 
 ahove passage in the spiritual sense, does not appear in the 
 sense of the letter, or the natural sense ; wherefore unless the 
 spiritual sense had been now for once opened, the Word, as to 
 this and other passages in the Apocalypse, must have been 
 closed up, so that at length no one would know how, and in 
 what, any thing holy lay therein concealed. The case is the 
 same, in respect to the signification of the four horses and the 
 four chariots that came forth from between two mountains of 
 brass ; see Zechariah vi. 1— S. 
 
 13. Again, in the Apocalypse, chap, ix., it is written, "The 
 fifth angel sounded, and I saw a star fall from heaven unto the 
 earth, and to him was given the key of the bottomless pit : and 
 he opened the bottomless pit. and there arose a smoke out of 
 the pit as the smoke of a great furnace ; and the sun and the 
 air were darkened by reason of the smoke of the pit; and there 
 came out of the smoke locusts upon the earth, and unto them 
 was given power as the scorpions of the earth have power ; the 
 shapes of the locusts were like unto horses prepared for battle; 
 and on their heads were as it were crowns like gold ; and their 
 faces were as the faces of men, and they hail hair as the hair of 
 women, and their teeth were as the teeth of lions ; and they 
 had breast-plates as it were breast-plates of iron ; and the sound 
 of their wings was as the sound of chariots of many horses 
 running to battle: and they had tails like unto scorpions, and 
 there were stings in their tails; and their power was to hurt 
 men five months: and they had a king over them, which is the 
 angel of the bottomless pit, whose name in the Hebrew tongue 
 is Abaddon, but in the Greek tongue hath his name Apollyon." 
 These words, in like manner, must needs be unintelligible to 
 everyone who is not acquainted by revelation with the spiritual 
 eense; for there is nothing said in this passage without a mean- 
 ing, but the whole thereof and every particular expression 
 therein is significative. The subject here treated of is concern- 
 ing the state of the church, when all the knowledges of truth 
 from the Word are destroyed, in consequence whereof man, 
 becoming sensual, persuades himself that falsities are truths. 
 By a star fallen from heaven, are signified the knowledges of 
 truth destroyed: by the sun and air being darkened is signified 
 106 
 
RESPECTING THE SACKED SCRIPTURE. 
 
 13, U 
 
 the light of truth made darkness: by locusts which came forth 
 from the smoke of the pit, are signified falsities in the extremes, 
 such as appertain to those who are become sensual, and who see 
 and judge all things according to fallacies : by a scorpion is sig- 
 nified their persuasive principle or faculty: by the locusts ap- 
 pearing as horses prepared for battle, is signified their ratioci- 
 nations as from the understanding of truth : by the locusts 
 having crowns like unto gold upon their heads, and having faces 
 as the faces of men, is signified that they appeared to them- 
 selves as conquerors and as wise: by their having hair as the 
 hair of women, is signified that they appeared to themselves as 
 if they were in the affection of truth : by their having teeth as 
 lions' teeth, is signified that sensual things, which are the ulti- 
 mates of the natural man, appeared to them as if they had 
 power over all things : by their having breast-plates as breast- 
 plates of iron, are signified argumentations grounded in falla- 
 cies, by which they fight and prevail : by the sound of their 
 wings being as the sound of chariots of horses running to 
 battle, are signified ratiocinations as if grounded in the truths 
 of doctrine from the Word, for which they were to combat: by 
 their having tails as scorpions, are signified persuasions : by 
 their having stings in their tails, are signified the cunning arts 
 of deceiving thereby : by their having power to hurt men five 
 months is signified that they induce a kind of stupor on those 
 who are principled in the understanding of truth and in the 
 perception of good : by their having a king over them, the an- 
 gel of the bottomless pit, whose name is Abaddon or Apollyon,is 
 signified that their falsities were from hell, the abode of those 
 who are merely natural, and principled in self-intelligence. 
 This is the spiritual sense of these words, whereof nothing ap- 
 pears in the sense of the letter : and the like spiritual sense is 
 contained in every part of the book of the Apocalypse. It is 
 to be observed, that, in the spiritual sense, the whole has a 
 regular connexion and coherence, to effect and perfect which, 
 each particular expression in the literal or natural sense is con- 
 ducive, insomuch that if a single word were taken away, the 
 connexion would be broken and the coherence perish; therefore 
 to prevent this, it is added at the end of this prophetical book, 
 that not a word shall be taken away (Apoc. xxii. 19). The case 
 is similar in regard to the books of the prophets of the Old 
 Testament; from which, lest any thing should be taken away, 
 it was effected by the Divine Providence of the Lord, that each 
 particular therein, even to the letters, should be counted or 
 numbered ; which was done by the Masorites. 
 
 14. Where the Lord speaks to His disciples about the con- 
 summation of the age, which is the last time of the church, at 
 the end of His predictions concerning its successive changes of 
 state, He says, ''Immediately after the tribulation of those 
 107 
 
14 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 days, shall the sun he darkened, and the moon shall net give 
 her light, and the stars shall fall from heaven, and the powers 
 of the heaven shall he taken. And then shall appear the sign 
 of the Sou of Man in heaven; and then shall all the tribes of the 
 earth mourn, and they shall see the Son of Man coming in the 
 clonds of heaven with power and great glory. And He shall 
 send His angels with a great sound of a trumpet, and they shall 
 gather together His elect from the four winds, from one end of 
 heaven to" the other" (Matt, xxiv. 29, 30, 31). By these words, 
 in their spiritual sense, is not meant that the sun and the moon 
 should be darkened, that the stars should tall from heaven, and 
 that the sign of the Lord should appear in the heavens, and 
 that He should be seen in the clouds, attended by His angels 
 with trumpets; but by all these expressions are meant spiritual 
 things relating to the church, of the final state or period of which, 
 they are spoken. For, in the spiritual sense, by the sun which 
 shall be darkened, is meant the Lord as to love; by the moon 
 which shall not give her light, is meant the Lord as to faith ; by 
 the stars which shall fall from heaven, are meant the knowledges 
 of truth and good which would perish^ by the sign of the Son of 
 Man in heaven, is meant the appearance of Divine Truth ; by 
 the tribes of the earth which shall mourn, is meant the failure 
 of all truth which should be the object of faith, and of all good 
 which should be the object of love; by the coming of the Son 
 of Man in the clouds of heaven with power and glory, is 
 meant the presence of the Lord in the Word, and revelation ; 
 by the clouds of heaven is signified the literal sense of the Word, 
 and by glory, the spiritual sense ; by the angels with a great 
 sound of a trumpet, is meant heaven, whence Divine Truth 
 comes; by gathering together the elect from the four winds 
 from one end of heaven to the other, is meant a new church as 
 to love and faith. That in this passage we are not to under- 
 stand the darkening of the sun and moon, and the falling of 
 the stars npon the earth, is evident from the writings of the 
 prophets, where mention is made of the same circumstances in 
 reference to the state of the church at the time when the Lord 
 should come into the world; as in Isaiah : "Behold, the day of 
 Jehovah cometh, cruel both with wrath and fierce anger; for 
 the stars of heaven, and the constellations thereof, shall not 
 give their light; the sun shall be darkened in his going forth, 
 and the moon shall not cause her light to shine ; and I will 
 punish the world for their evil" (xiii. 9, 10, 11). And in Joel : 
 "The day of Jehovah cometh, — a day of darkness — and of thick 
 darkness. The sun and the moon shall be darkened, and the 
 stars shall withdraw their shining" (ii. 1, 2; iii. 15). And in 
 Ezekiel : " I will cover the heaven, and make the stars thereof 
 dark; I will cover the sun with a cloud, and the moon shall 
 not give her light; all the bright lights of heaven will I make 
 108 
 
RESPECTING THE SACRED SCRIPTURE. 
 
 14, 15 
 
 dark over thee, and set darkness upon thy land" (xxxii. 7, 8). 
 By the day of Jehovah is meant the Lord's advent, which was 
 at a time when there was no longer any goodness and truth re- 
 maining in the church, nor any knowledge of the Lord. 
 
 15. In order to shew more clearly that the prophetical parts 
 of the "Word of the Old Testament are, in many places unin- 
 telligible without a spiritual sense, I shall here adduce a few 
 passages; as this in Isaiah: "Jehovah of hosts shall stir up a 
 scourge for him, according to the slaughter of Midian at. the 
 rock of Oreb ; and as his rod was upon the sea, so shall he lift 
 it up after the manner of Egypt. And it shall come to pass in 
 that day, that li is burden shall be taken away from off thy 
 shoulder, and his yoke from off thy neck. He is come to 
 Aiath, he" shall pass to Migron, at Michmash he hath laid up 
 his carriages. They are gone over the passage; they have taken 
 up their lodging at Geb'ah; Ramah is afraid, Gibeah of Saul is 
 fled. Lift up thy voice, O daughter of Gallim, cause it to be 
 heard unto, O -Laish, O poor Anathoth; Madmenah is re- 
 moved; the inhabitants of Gebim gather themselves together; 
 as yet shall he remain at Nob that day; he shall shake his hand 
 against the mount of the daughter of Zion ; the hill of Jerusa- 
 lem; he shall cut down the tliickets of the forest with iron, and 
 Lebanon shall fall by a mighty one" (x. 26 — 34). In this pas- 
 sage there occur only mere names, from which no meaning can 
 be drawn but by the help of the spiritual sense ; in which sense, 
 all names throughout the Word signify things appertaining to 
 heaven and the church. By virtue of this sense is discovered 
 the signirication of the contents of the above passage, as denot- 
 ing that the whole church was brought into devastation by 
 means of scientifics perverting all truth, and confirming ail 
 falsity. Again, in the same prophet: "In that day the envy 
 also of Ephraim shall depart, and the adversaries of Judah shall 
 be cut off; Ephraim shall not envy Judah, and Judah shall not 
 vex Ephraim ; but they shall fly upon the shoulders of the 
 Philistines toward the west, they shall spoil them of the east 
 together; they shall lay their hand upon Edom and Moab. 
 Jehovah shall utterly destroy the tongue of .the Egyptian sea, 
 and with his mighty wind shall He shake His hand over the 
 river, and shall smite it in the seven streams, and make men 
 go over dry-shod; and there shall be a highway for the rem- 
 nant of His people which shall be left from Assyria" (xi. 13 — 
 16). In this passage, also, it is impossible to see any thing 
 divine, unless it be known what is signified by each particular 
 name, notwithstanding the subject here treated of is concerning 
 the coming of the Lord, and what shall come to pass at that 
 time, as plainly appears from verses 1 — 10: without the help 
 therefore of the spiritual sense, how is it possible for any one 
 to discern the genuine signification of these words in theii 
 109 
 
15,16 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 order, as denoting that they who through ignorance are prin 
 cipled in falses, and do not suffer themselves to be seduced by 
 evils, will come to the Lord, and that the Word will then be 
 understood by the church, and that falsities will then be no 
 longer hurtful to them. The case is the same in those passages 
 where no names occur, as in Ezekiel: "Thus saith the Lord 
 Jehovah; Thou son of man, speak unto every feathered fowl, 
 and to every beast of the field, Assemble yourselves, and come; 
 gather yourselves from every side to my sacrifice which I do 
 sacrifice for you, even a great sacrifice upon the mountains of 
 Israel, that ye may eat flesh and drink blood. Ye shall eat the 
 flesh of the mighty, and drink the blood of the princes of the 
 earth; — ye shall eat fat till ye be full, and drink blood till ye 
 be drunken, of my sacrifice which I have sacrificed for you. 
 Ye shall be filled at my table with horses and chariots, with 
 mighty men, and with all men of war. And I will set my glory 
 amongst the heathen" (xxxix. 17 — 21). If it be not known by 
 the spiritual sense what is signified by sacrifice, what by flesh 
 and blood, what by horses and chariots, mighty men, and men 
 of war, it must needs appear as if those things were to be 
 eaten and drunken; but the spiritual sense teaches, that by eat- 
 ing flesh and drinking blood of the sacrifice which the Lord 
 Jehovah shall sacrifice on the mountains of Israel, is signified 
 to appropriate Divine Good and Divine Truth from the Word; 
 for this passage treats of the calling together of all to the Lord's 
 kingdom, and in particular of the establishment of the church 
 amongst the Gentiles by the Lord. Who cannot see that by 
 flesh is not here meant flesh, nor by blood, blood? — as where 
 it is said that they should drink blood till they were drunken, 
 and that they should be filled with horses, chariots, mighty 
 men, and all men of war? The case is similar in a thousand 
 other passages in the prophets. 
 
 16. Without the spiritual* sense it is impossible for any ono 
 to know why the prophet Jeremiah was commanded to buy 
 himself a girdle, and put it on his loins, and not to draw it 
 through the waters, but to go to Euphrates, and hide it there 
 in a hole in the rock (Jcr. xiii. 1 — 7) ; or why Isaiah the prophet 
 was commanded to loose the sackcloth from off his loins, and to 
 put off his shoe from off his foot, and to go naked and barefoot 
 three years (Isaiah xx. 2, 3.); or why Ezekiel the prophet was 
 commanded to make a razor pass upon his head, and upon his 
 beard, and afterwards to divide them, and to burn a third part 
 in the midst of the city, and to smite a third part with the 
 sword, and to scatter a third part in the wind, and to bind a 
 little of them in his skirts, and at last to cast them into the 
 midst of the fire (Ezek. v. 1—1) ; or why the same prophet 
 was commanded to lie upon his left side three hundred and 
 ninety davs, and upon his right side forty days, and to make 
 
 iio 
 
RESPECTING THE SACKED SCRIPTURE. 
 
 16, 17 
 
 himself a cake of wheat, and barley, and millet, and fitches, 
 with cow's dung, and eat it; and in the meantime to raise a 
 rampart and a mound against Jerusalem, and besiege it (Ezek. 
 iv. 1 — 15) ; or why Hosea was twice commanded to take to 
 himself a harlot to wife (Rosea i. 2 — 9 ; iii. 2<3) ; with several 
 other things of a like nature. Moreover, who can know, with- 
 out the spiritual sense, what is signified by all things apper- 
 taining to the tabernacle; as by the ark, the mercy-seat, the 
 cherubim, the candlestick, the altar of incense, the shew-bread 
 on the table, and the vails and curtains ? Or who would know, 
 without the spiritual sense, what is signified by Aaron's holy 
 garments ; as by his coat, Ins cloak, the ephod, the urim and 
 thummim, the mitre, and several things besides ? Or, without 
 the spiritual sense, who would know what is signified by all 
 those particulars which were enjoined concerning burnt-offer- 
 ings, sacrifices, meat-offerings, and drink-offerings ; and also 
 concerning sabbaths and feasts? The truth is, that nothing 
 was enjoined, be it ever so minute, but what was significative 
 of something appertaining to the Lord, to heaven, and to the 
 church. From these few instances then it may be plainly seen, 
 that there is a spiritual sense in all and every part of the "Word. 
 
 17. That the Lord, during his abode in the world, spoke by 
 correspondences, and thus both spiritually and naturally at the 
 same time, may appear from His parables, in which every single 
 expression contains in it a spiritual sense. As, for example, 
 in the parable of the ten virgins, He says, "Then shall the 
 kingdom of heaven be likened unto ten virgins, who took their 
 lamps, and went forth to meet the bridegroom. And five of 
 them were wise, and five were foolish : they that were foolish, 
 took their lamps, and took no oil with them, but the wise took 
 oil in their vessels with their lamps. Whilst the bridegroom 
 tarried, they all slumbered and slept : and at midnight there 
 was a cry made, Behold, the bridegroom cometli, go ye out to 
 meet him. Then all those virgins arose, 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 to buy, the bridegroom came, and they that were 
 ready went in with him to the marriage, and the door was shut. 
 Afterwards came also the other virgins, saying, Lord, Lord, open 
 to us; but He answered and said, Veriiy, I say unto you, I 
 know you not" (Matt. xxv. 1—13). That there is a spiritual 
 sense in every part of this parable, and consequently a divine 
 holiness, can only be seen by those who are apprised of the 
 existence of a spiritual sense, and are acquainted with its 
 nature. In the spiritual sense, by the kingdom of God is meant 
 heaven and the church ; by the bridegroom, the Lord ; by a 
 111 
 
17 DOCTRINE OF THE NEW JERUSALEM 
 
 wedding, the marriage of the Lord with heaven snd the eh', M 
 by the good of love and faith ; by virgins, those who belon^ to 
 the church; by ten, all; by five, some part; by lamps, the 
 truths of faith ; by oil, the good of love ; by sleeping and 
 awaking, the life of man in the world, which is natural life, 
 and his life after death, which is spiritual : by buying, to pro- 
 cure for themselves; by going to them that sell and buying 
 oil, to procure for themselves the good of love from others 
 after deatli ; and because this is then impracticable, therefore, 
 although they came with their lamps and the oil they had 
 bought to the marriage door, yet the bridegroom said unto 
 them, " I know you not ;" the reason is, because man, after 
 the conclusion of his life in this world, retains the nature and 
 quality which he had acquired by that life. From hence it is 
 evident, that the Lord spoke by mere correspondences, and this 
 in consequence of speaking from the Divinity which was in 
 Him, and belonged to Him. That the bridegroom signifies the 
 Lord, that the kingdom of God signifies heaven and the church, 
 and that a marriage signifies the Lord's marriage with the church 
 by the good of love and of faith ; that virgins signify those who 
 are of the church; ten, all; five, some; to sleep, a natural 
 state ; to buy, to procure for themselves ; a door, entrance into 
 heaven ; and not to know, when spoken by the Lord, not to 
 be principled in the love of Him ; — all this may appear from 
 many passages in the prophetical parts of the Word, where the 
 same expressions have a similar signification. Because virgins 
 signify those who belong to the church, therefore in the pro- 
 phetical parts of the Word we find so frequent mention made of 
 the virgin and daughter of Zion, of Jerusalem, of Judah, and 
 of Israel; and because oil signifies the good of love, therefore 
 all the holy things of the Israeli tish church were anointed with 
 oil. It is also similar in respect to the other parables, and all 
 the words spoken by the Lord ; and it was from this ground that 
 the Lord declares that his "words are spirit and are life" (John 
 vi. 63). The case is the same with all the Lord's miracles, which 
 were divine, as signifying various states amongst those with 
 whom the church was to be established by the Lord. Thus 
 when the blind received sight, it signified, that they who were 
 in ignorance of the truth should receive understanding; when 
 the deaf received hearing, it signified, that they who had heard 
 nothing before concerning the Lord, and concerning the Word, 
 should hearken and obey : when the dead were raised, it sig- 
 nified, that they who otherwise would have spiritually perished 
 should become alive: and so in other cases. This is meant 
 by the Lord's reply to the disciples of John, who sent to ask 
 whether He was lie who should come: "Go and shew John 
 again those things which ye do hear and see: the blind receive 
 their sight, and the lame walk, the lepers are cleansed, and the 
 112 
 
RESPECTING THE SACRED SCRIPTURE. 
 
 17, IS 
 
 deaf hear, the dead are raised up, and the poor have the Gospel 
 preached to them" (Matt. xi. 3, 4, 5). Moreover, all the mira- 
 cles related in the Word contain in them such things as relate 
 to the Lord, to heaven, and the church ; on which account they 
 are divine miracles, and are distinguished from miracles not 
 divine. These few observations may serve to illustrate the na- 
 ture and meaning of the spiritual sense of the "Word, and to 
 shew that it exists in the whole of it, and in every part. 
 
 18. III. That it is owing to the spiritual sense that the Word 
 is divinely inspired, and holy in every syllable. It is asserted 
 in the church, that the Word is holy, inasmuch as Jehovah God 
 spoke it; but because its holiness does not appear in its literal 
 sense, they who once begin to doubt about its holiness on that 
 account, in t-ke future course of their reading confirm their 
 doubts by many passages they meet with, suggesting these 
 questions : " Can this be holy ? Can this be divine ?" In order 
 therefore to prevent the influence of such doubts on men's 
 minds, lest they should destroy the Lord's conjunction with the 
 church that is in possession of the Word, it has pleased the 
 Lord, at this time, to reveal its spiritual sense, for the purpose 
 of discovering to mankind in what part of it its divine sanctity 
 lies concealed. But to illustrate this, let us apply to examples. 
 In the Word we find frequent mention made, sometimes of 
 Egypt, sometimes of Assyria, sometimes of Edom, of Moab, 
 of the children of Amnion, of Tyre and Sidon, and of Gog : 
 they, now, who do not know that by those names things relat- 
 ing to heaven and the church are signified, may easily be led 
 into the erroneous notion, that the Word treats much of people 
 and nations, and but little of heaven and the church, thus much 
 about earthly things, and but little about heavenly things ; 
 whereas, were such persons acquainted with what is signified 
 by those people and nations, or by their names, this might be 
 a means to lead them out of error into truth. In like manner, 
 when it is observed, that in the Word frequent mention is made 
 of gardens, groves, and woods ; and also of the trees that grow 
 therein, as the olive, the vine, the cedar, the poplar, and the 
 oak; and also of lambs, sheep, goats, calves, oxen; and like- 
 wise of mountains, lulls, valleys, fountains, rivers, waters, and 
 the like: he who knows nothing of the spiritual sense of the 
 Word must of necessity be led to suppose, that nothing further 
 is meant by these things than what is expressed in the letter ; 
 for he little thinks that by a garden, a grove, and a wood, are 
 meant wisdom, intelligence, and science ; that by the olive, the 
 vine, arid the cedar, the poplar, and the oak, are meant the 
 good and truth of the church, under the different qualities of 
 celestial, spiritual, rational, natural, and sensual; that by a 
 lamb, a sheep, a goat, a calf, and an ox, are meant innocence, 
 charity, and natural affection ; that by mountains, hills, and 
 113 H 
 
18 TIIK DOCTRINE OF THE NEW JERUSALEM 
 
 valleys, are meant the higher, the lower, and the lowest things 
 relating to the church. The case is in like manner altered, 
 when the reader is aware, that by Egypt is signified what is 
 scientific, by Assyria what is rational, by Edom what is natural, 
 by Moab the adulteration of good, by the children of Am-mon 
 the adulteration of truth, by Tyre and Sidon the knowledges 
 of goodness and truth, and by Gog external worship without 
 internal. When the mind is opened to this knowledge, it may 
 then be able to conceive that the Word treats solely of heavenly 
 things, and that the earthly things mentioned in it are only the 
 subjects wherein those heavenly ones are contained. But it 
 may be expedient to illustrate this also by an example taken 
 from the Word. It is written in David : " The voice of Jehovah 
 is upon the waters : the God of glory thundereth ; Jehovah is 
 upon many waters; the voice of Jehovah breaketh the cedars: 
 yea, Jehovah breaketh the cedars of Lebanon. lie maketh 
 them also to skip like a calf, Lebanon and Sirion, like a young 
 unicorn: the voice of Jehovah divideth the flames of fire ; the 
 voice of Jehovah shaketh the wilderness, Jehovah shaketh the 
 wilderness of Kadesh ; the voice of Jehovah maketh the hinds 
 to calve, and discovereth the forests ; but in Ids temple doth 
 every one speak of his glory" (Psalm xxix. 3 — 9). In this pas- 
 sage, if the reader is not aware that all the particulars thereof 
 are holy and divine as to each single expression, he may say 
 within himself, if he be a merely natural man, " What can this 
 mean, that Jehovah sits upon the Avaters, that by His voice He 
 breaks the cedars, that He causes them to skip like a calf, and 
 Lebanon like a young unicorn ; and that He causes the hinds 
 to calve ;" not to mention other particulars : for lie knows not 
 that the power of Divine Truth, or the Word, is described by 
 these things in the spiritual sense ; for in that sense, by the 
 voice of Jehovah, which is there called thunder, is meant the 
 Divine Truth or Word in its power ; by the many waters on 
 which Jehovah sits, are meant the truths thereof; by cedars 
 and by Lebanon, which He breaks and bruises, are meant the 
 falsities of the rational man ; by a calf and a young unicorn, 
 are meant the falsities of the natural and sensual man ; by a 
 flame of fire, the affection of falsity ; by the wilderness, and the 
 wilderness of Kadesh, the church where there is no truth and 
 goodness ; by hinds, which the voice of Jehovah causes to calve, 
 are meant the Gentiles who are principled in natural good ; and 
 by the forests winch He discovers, are meant the sciences and 
 knowledges which the Word opens to them: wherefore it fol- 
 lows, that in His temp 1 ^ every one declares glory ; by which is 
 meant, that in all the particulars of the Word there are con- 
 tained divine truths; for a temple signifies the Lord, and con- 
 sequently the Word, and also heaven and the church, and glory 
 signifies Divine Truth. Hence it appears, that there is not a 
 114 • 
 
RESPECTING THE SACRED SCRIPTURE. IS — 2(1 
 
 vir.glc expression in this passage, but what describes the divine 
 power of the Word put forth against falsities of every kind 
 amongst natural men, and the divine power exerted in reform- 
 ing the Gentiles. 
 
 19. There is in the "Word a sense still more internal, which 
 is called Celestial, concerning which somewhat was said above, 
 n. 6; but this sense cannot easily be unfolded, not being f-~> 
 much the object of intellectual thought, as of will-affection. 
 The true ground and reason why there is in the Word a sense 
 Still, more interior, which is called celestial, is, because from 
 the Lord proceed Divine Good and Divine Truth, Divine Good 
 from His Divine Love, and Divine Truth from His Divine Wis- 
 dom ; each is in the Word, for the Word is the Divine proceed- 
 ing. It is on this account that the Word imparts life to those 
 that read it under holy influence: but more will be said on this 
 snbject in another place, where it will be shewn that a mar- 
 riage of the Lord with the church, and consequently a marriage 
 of goodness and truth, is contained in every particular of the 
 Word. 
 
 20. IV. That the spiritual sense of the Word has heretofore 
 remained unknown. That all things in nature, both in general 
 and in particular, correspond to things spiritual, and, in like man- 
 ner, all and singular the things in the human body, is shewn in 
 the treatise concerning Heaven and Hell, n. S7 — 105. But 
 what is meant by correspondence, has to this day remained un- 
 known, notwithstanding it was a subject most familiar to the 
 men of the most ancient times, who esteemed it the chief of 
 sciences, and cultivated it so universally, that all their books 
 and tracts were written by correspondences. The book of Job, 
 which was a hook of the ancient church, is full of correspond- 
 ences. The hieroglyphics of the Egyptians, and the fabulous 
 stories of antiquity, were founded on the same science. All 
 the ancient churches were churches representative of spiritual 
 things; and their ceremonies, and also their statutes, which 
 were rules for the institution of their worship, consisted of mere 
 correspondences ; in like manner, every thing in the Israelitish 
 church, their burnt-offerings and sacrifices, with all the parti- 
 culars belonging to each, were correspondences: so also was 
 the tabernacle, with all things contained in it; and likewise 
 their festivals, as the feast of unleavened bread, the feast of 
 tabernacles, the feast of the first fruits; also the priesthood of 
 Aaron and the Levites, and their garments of holiness; and 
 beside the things above-mentioned, all their statutes and judg- 
 ments, relating to worship and life, were correspondences. N'ow, 
 forasmuch as divine things fix their existence in outward nature 
 in correspondences, therefore the Word was written by mere 
 correspondences; and for the same reason the Lord, in conse- 
 quence of speaking from Divinitv, spoke by correspondences* 
 
 115 
 
20—23 
 
 THE DOCTKINE OF THE NEW JERUSALEM 
 
 for whatever proceeds from Divinity, when it conies into out- 
 ward nature, manifests itself in such outward tilings as corre- 
 spond with what is divine; which outward things become then 
 the depositories of divine things, otherwise called celestial and 
 spiritual, which lie concealed within them. 
 
 21. I have been informed, that the men of the Most Ancient 
 Church, which was before the flood, were of so heavenly a 
 genius, that they conversed with angels, and that they had the 
 power of holding such converse by means of correspondences; 
 hence the state of their wisdom became such, that, on viewing 
 any of the objects of this world, they not only thought of them 
 naturally, but also spiritually, thus in conjunction with the 
 angels of heaven. 1 have been further informed, that Enoch, 
 who is spoken of in Genesis, chap. v. 21 — 24, together with his 
 associates, collected correspondences from the lips of the celes- 
 tial men, and transmitted the science of them to posterity ; in 
 consequence of which, the science of correspondences was not 
 only known in many kingdoms of Asia, but also much culti- 
 vated, particularly in the land of Canaan, Egypt, Assyria, 
 Chaldea, Syria, and Arabia, and in Tyre, Sidon, and Nineveh ; 
 and that from thence it was conveyed into Greece, where it 
 was changed into fable, as may appear from the works of the 
 oldest writers of that country. 
 
 22. But as the representative rites of the church, which 
 were correspondences, began in process of time to be corrupted 
 by idolatrous and likewise magical applications of them, there- 
 fore the science of correspondences was, by the divine providence 
 of the Lord, gradually lost, and amongst the Israelitish and 
 Jewish people entirely obliterated. The divine worship of that 
 people consisted indeed of mere correspondences, and conse- 
 quently was representative of heavenly things; but still they 
 had no knowledge of a single thing represented ; for they were 
 altogether natural men, and therefore had neither inclination 
 nor ability to gain any knowledge of spiritual and celestial sub- 
 jects: for the same reason they were necessarily ignorant of 
 correspondences, these being representations of things spiritual 
 and celestial in things natural. 
 
 23. The reason why the idolatries of the Gentiles ol old 
 took their rise from the science of correspondences, was, because 
 all things that appear on the face of the earth have correspond- 
 ence ; consequently, not only trees and vegetables, but aluo 
 beasts and birds of every kind; with fishes and all other things. 
 The ancients, who were versed in the science of correspond- 
 ences, made themselves images which corresponded with hea- 
 venly things; and were greatly delighted with them by reason 
 of their signification, and because they could discern in them 
 what related to heaven and the church: they therefore placed 
 those images not only in their temples, but also in their houses; 
 
 116 • 
 
RESPECTING THE SACKED SCRIPTURE. 
 
 23 
 
 n>^ with any intention to worship tliem, but to serve as means 
 ot recollecting the heavenly things signified by them. Hence 
 in Egypt, ana in other places, they made images of calves, 
 oxen, and serpents, and also of children, old men, and virgins; 
 because calves and oxen signified the affections and powers of 
 the natural man ; serpents, the prudence of the sensual man ; 
 children, innocence and charity; old men, wisdom; and virgins, 
 the affections of truth ; and so in other instances. Succeeding 
 ages, when the science of correspondences was obliterated, 
 began to adore as holy, and at length to worship as deities, the 
 images and resemblances set up by their forefathers, because 
 they found them in and about their temples. The case was 
 the same with other nations; as with the Philistines in Ashdod, 
 whose god Dagon (concerning whom, see 1 Sam. v. 1 to the 
 end) was, in its upper part, like a man, and in its lower part 
 like a fish ; the reason of which was, because a man signifies 
 intelligence, and a fish science, which make a one. For the 
 same reason, the ancients performed their worship in gardens 
 and in groves, according to the different kinds of trees growing 
 in them, and also on mountains and hills ; for gardens and 
 groves signified wisdom and intelligence, and every particular 
 tree something that had relation thereto ; as the olive, the good 
 of love ; the vine, truth derived from that good ; the cedar, 
 good and truth rational ; a mountain signified the highest hea- 
 ven ; a hill, the heaven beneath. That the science of corre- 
 spondences remained amongst many eastern nations, even till 
 the coining of the Lord, may appear also from the wise men of 
 the east who visited the Lord at His nativity; wherefore a star 
 went before them, and they brought with them gifts, gold, 
 frankincense, and myrrh (Matt. ii. 1, 2, 9, 10, 11); for the star 
 which went before them signified knowledge from heaven ; gold 
 signified celestial good; frankincense, spiritual good; and myrrh, 
 natural good ; which are the three constituents of all worship. 
 But still there was no knowledge whatever of the science of 
 correspondences amongst the Israelitish and Jewish people, al- 
 though all parts of their worship, and all the statutes and judg- 
 ments given them by Moses, and all things contained in the 
 Word, were mere correspondences : the reason was, because 
 they were idolaters at heart, and consequently of such a nature 
 and genius, that they were not even willing to know that any 
 part of their worship had a celestial and spiritual signification, 
 for they believed that all the parts of it were holy of themselves ; 
 wherefore had the celestial and spiritual significations been re- 
 vealed to them, they would not only have rejected, but also 
 have profaned them ; for this reason heaven was so shut to 
 them, that they scarcely knew whether there was such a thing 
 as eternal life. That such was the case with thein, appears 
 evident from the circumstance, that they did not acknowledge 
 117 
 
23—23 
 
 THE DOCTKIXE OF THE XEW JEllL'SALEil 
 
 tlie Lord, although the whole Scripture throughout prophesied 
 Concerning Hito, and foretold His coining; and they rejected 
 Him solely on this account, because He instructed them about 
 a heavenly kingdom, and not about an earthly one; for they 
 wanted a Messiah who should exalt them above all nations in 
 the world, and not a Messiah who should provide only for their 
 eternal salvation. They affirm, however, that in the Word are 
 contained many arcana, which are called mystical ; but they 
 have no inclination to learn that those arcana relate to the 
 Lord. Tell them that they relate to gold, and they immediately 
 desire to know them. 
 
 21. The reason why the science of correspondences, which 
 is the key to the spiritual sense of the Word, was not discovered 
 to later ages, was, because the Christians of the primitive 
 church were men of such great simplicity, that it was impossible 
 to discover it to them ; for had it been discovered, they would 
 have found no use in it, nor would they have understood it. 
 After those first ages of Christianity, there arose thick clouds 
 of darkness, and overspread the whole Christian world, in con- 
 sequence of the establishment of the papal dominion ; and they 
 who are subject thereto, and have confirmed themselves in its 
 false doctrines, have neither capacity nor inclination to appre- 
 hend anything of a spiritual nature, consequently, what is the 
 nature of the correspondence of things natural with things spi- 
 ritual in the "Word : for by this they would be convinced, that 
 by Peter is not meant Peter, but the Lord as a rock, signified 
 by Peter : and they would also be convinced, that the Word, 
 even to its inmost contents, is divine, and that the papal de- 
 crees respectively are of no account. But after the reformation, 
 as men began to divide faith from charity, and to worship God 
 under three persons, consequently, three gods, whom they con- 
 ceive to be one, therefore at that time heavenly truths were 
 concealed from them : for if they had been discovered they would 
 have been falsified, and would have been abused to the confir- 
 mation of faith alone without being at all applied to charity 
 and love : thus also men would have closed heaven against 
 themselves. 
 
 25. The reason why the spiritual sense of the Word is at 
 this day made known by the Lord, is, because the doctrine of 
 genuine truth is now revealed; and this doctrine, and no other, 
 agrees with the spiritual sense of the Word. This sense is like- 
 wise signified by the Lord's appearing in the clouds with glory 
 and power (see Matthew xxiv. 30, 31 : which treats of the 
 consummation of the age, by which is meant the last time of 
 the church). The opening of the Word as to its spiritual sense 
 was also promised in the Apocalypse, and that sense is there 
 meant by the white horse, and by the great supper to which 
 all are invited (chap. xix. 11 — IS). That the spiritual sense lot 
 118 
 
BBSPK03HNG THE BACHED SCRIPTURE. 
 
 25,26 
 
 a long time will not be acknowledged, and that this will be 
 solely owing to the influence of those who are principled in fal 
 sities of doctrine, particularly concerning the Lord, and there- 
 fore do not admit truths, is meant in the Apocalypse by the 
 beast, and by the kings of the earth, who would make wai 
 with him that sat on the white horse (chap. xix. 19): by the 
 beast are meant the Roman Catholics (as chap. xvii. 3); and bj 
 the kings of the earth are meant the Reformed, who are prin- 
 cipled in falsities of doctrine. 
 
 26. V. That hereafter the spiritual sense of the ~\Yord will he 
 made known unto none, hut those who are principled in genuine 
 truths from the Lord. The reason is, because no one can see 
 the spiritual sense, except it be given him by the Lord alone, 
 and except he be principled in divine truths from the Lord. 
 For the spiritual sense of the Word treats solely of the Lord 
 and of his kingdom, and that is the sense which his angels in 
 heaven are in the perception of, for it is his divine truth there. 
 This it is possible for man to violate, supposing him versed in 
 the science of correspondences, and desirous thereby to explore 
 the spiritual sense of the Word, under the influence of his own 
 self derived intelligence alone ; for by some correspondences 
 with which he is acquainted, he may pervert the spiritual sense, 
 and force it even to confirm what is false; and this would be to 
 offer violence to divine truth, and consequently to heaven also; 
 wherefore, if any one wishes to open that sense by virtue of his 
 own power, and not of the Lord's, heaven is closed against him ; 
 in which case he either loses sight of all truth, or falls into spi- 
 ritual insanity. To this may be added another reason, namely, 
 that the Lord teaches every one by means of the Word, and 
 grounds his teaching on the knowledges which man is in pos- 
 session of, never infusing new ones immediately ; wherefore 
 unless a man be principled in divine truths, or if he be only in 
 possession of a few truths, and in falsities at the same time, he 
 may falsify truths by falsities, as is done by every heretic, as is 
 well known, with regard to the literal sense of the Word. To 
 prevent, therefore, any person from entering into the spiritual 
 sense, and perverting the genuine truth which belongs to that 
 sense, there are guards set by the Lord, which are signified in 
 the AVord by the cherubs. This was made known to me by the 
 following representation: "It was given to me to see great 
 purses which had the appearance of bags, in which mone} r was 
 stored up in great abundance: and as they were open, it seemed 
 as if any one might take out, yea, steal away, the money therein 
 deposited ; but near those two purses sat two angels as guards. 
 The place where they were laid appeared like a manger in a 
 stable. In a neighbouring apartment were seen modest virgins 
 with a chaste wife; and near that apartment stood two infants, 
 and information was given that they were to be treated in their 
 119 
 
£6—29 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 sports, not in a childish way, but according to wisdom. After- 
 wards there appealed a harlot; and, lastly, a horse lying dead. 
 On seeing these things 1 was instructed, that thereby was re 
 presented the literal sense of the Word, in which is contained 
 the spiritual sense. Those large purses full of money signified 
 the knowledges of truth in great abundance. Their being open, 
 and yet guarded by angels, signified that any one might take 
 thence the knowledges of truth, but that there was need of 
 caution lest he should falsity the spiritual sense, in which are 
 naked truths. The manger in the stable, in which the purses 
 lay, signified spiritual instruction for the understanding ; this 
 is the signification of a manger, because a horse that feeds 
 there signifies understanding. The modest virgins who were 
 seen in a neighbouring apartment, signified the affections of 
 truth; and the chaste wife signified the conjunction of goodness 
 and truth. The infants signified the innocence of wisdom 
 therein ; they were angels from the third heaven, who all appear 
 as infants. The harlot with the dead horse, signified the falsi- 
 fication of the Word by many at this day, whereby all under- 
 standing of the Word is destroyed : a harlot signifies falsification, 
 and a dead horse signifies the non-understanding of truth." 
 
 flL THAT THE LITERAL SENSE OF THE WORD IS THE BASIS, THE 
 CONTINENT, AND THE FIRMAMENT, OF ITS SPIRITUAL AND CE- 
 LESTIAL SENSES. 
 
 27. In every divine work there is a first, a middle, and a 
 last, and the first passes through the middle to the last, and 
 thereby exists and subsists; hence the last is the basis. The 
 first also is in the middle, and by means of the middle in the 
 last ; and thus the last is the continent. And because the last 
 is the continent and the basis, it is also the firmament. 
 
 28. The learned reader will be able to comprehend the pro- 
 priety of calling those three, end, cause, and effect, and also 
 esse, fieri, and existere f* and that the end answers to esse, the 
 cause to fieri, and the effect to existere / consequently, that in 
 every complete thing there is a trinity, which is called first, 
 middle and last; likewise end, cause, and effect; and also, 
 esse, fieri, and existere. He who comprehends this reasoning 
 will be able to comprehend also, that every divine work is com- 
 plete and perfect in the last ; and likewise that in the last is 
 contained the whole, because the prior things are contained 
 together in it. 
 
 29. From this ground it is, that by the number three, in 
 the Word, according to its spiritual sense, is signified what ia 
 
 * These terms literally signify, to be, to become, and to exist. 
 
 120 
 
.RESPECTING THE SACRED SCRIPT DUE. 
 
 29—32 
 
 complete and perfect; and also, the all or whole together. Be- 
 cause this is the signification of that number, therefore it is so 
 frequently applied in the Word, when that signification is in- 
 tended to be expressed ; as in the following places : Isaiah was 1 
 to go naked and barefoot three years (Isaiah xx. 3) ; Jehovah 
 called Samuel three times, and Samuel ran three times to Eli, 
 and Eli understood him the third time{\ Sam. iii. 1 — 8) ; David 
 said to Jonathan, that he would hide himself in the field three 
 days; and Jonathan afterwards shot three arrows beside the 
 stone; and David, lastly, bowed himself three times before Jona- 
 than (1 Sam. xx. 5, 12 — 42); Elijah stetched himself three 
 tinu s on the widow's son (1 Kings xvii. 21) ; Elijah commanded 
 to pour water on the burnt-offering three times (1 Kings xviii. 
 34); "Jesus said, The kingdom of heaven is like unto leaven, 
 which a woman took and hid in three measures of meal, till the 
 whole was leavened" (Matt. xiii. 33) ; Jesus said to Peter, that 
 he should deny Him thrice (Matt. xxvi. 34) ; Jesus said three 
 times unto Peter, Lovest thou me? (John xxi. 15, 16, 17). 
 Jonah was in the whale's belly three days and three nights 
 (Jonah i. 17); "Jesus said, Destroy this temple, and in three 
 days I will raise it up" (John ii. 19) ; Jesus prayed three times 
 in the garden of Gethsemane (Matt. xxvi. 39 — ±4); Jesus rose 
 again on the third day (Matt, xxviii. 1) ; beside many other pas- 
 sages, where the number three is mentioned ; and it is mentioned 
 where a work finished and perfect is the subject treated of, be- 
 cause such a work is signified by that number. 
 
 30. These observations are premised with a view to the con- 
 clusions which follow, in order that they may be intellectually 
 comprehended; particularly at present, that it may be fully 
 understood, that the natural sense of the Word, which is its 
 literal sense, is the basis, continent, and firmament, of its spi- 
 ritual and celestial senses. 
 
 31. That in the Word there are three senses, was shewn 
 above, n. 6, 19 ; also, that the celestial sense is its first sense, 
 the spiritual sense its middle sense, and the natural sense its 
 last sense: hence the rational man may conclude, that the first, 
 which is celestial, passes by its middle, which is spiritual, to its 
 last, which is natural ; and that thus its last is the basis : also, 
 that its first, which is celestial, is in its middle, which is spi- 
 ritual, and by this in its last, which is natural ; and hence its 
 last which is natural, and is the literal sense of the Word, is 
 the continent ; and whereas it is the continent and basis, that 
 it is also the firmament. 
 
 32. But how these things are, would require many pages to 
 explain fully, as they are arcana of heaven, and subjects of 
 angelic contemplation; nevertheless, they will be elucidated as 
 far as possible, in the treatises ox Angelic Wisdom concern- 
 ing the Divine Love and Wisdom, and concerning the 
 
 121 
 
32-35 
 
 THE DOCTKr fE OF THE NEW JERUSALEM 
 
 Divine Providence. It is sufficient for the present, if, from 
 tfhat lias been said above, we are enabled to draw this conclu- 
 sion: that in the Word, which is a divine work expressly given 
 for the salvation of mankind, the ultimate sense, which is na- 
 tural, and is called the literal sense, is the basis, continent, and 
 firmament of the two interior senses. 
 
 33. Hence it follows, that the Word, without its literal 
 sense, would be like a palace without a foundation; that is, 
 like a palace in the air and not on the ground, which could only 
 be the shadow of a palace, and must vanish away ; also, that the 
 Word, without its literal sense, would be like a temple in which 
 there are many holy things, and in the midst thereof the holy 
 of holies, without a roof and walls to form the continents there- 
 of; in which case its holy things would be plundered by thieves, 
 or be violated by the beasts of the earth and the birds of hea- 
 ven, and thus be dissipated. In the same manner, it would be 
 like the tabernacle, in the inmost place whereof was the ark of 
 the covenant, and in the middle part the golden candlestick, 
 the golden altar for incense, and also the table for shew-bread, 
 which were its holy things, without its ultimates, which were 
 the curtains and vails. Yea, the AVord without its literal sense 
 would be like the human body without its coverings, which are 
 called skins, and without its supporters, which are called bones, 
 of which, supposing it to be deprived, its inner parts must of 
 necessity be dispersed and perish. It would also be like the 
 heart and the lungs in the thorax, deprived of their covering, 
 which is called the pleura, and their supporters, which are called 
 the ribs ; or like the brain without its coverings, which are called 
 the dura mater and pia mater, and without its common covering, 
 continent, and firmament, which is called the skull. Such would 
 be the state of the Word without its literal sense ; wherefore it 
 is said in Isaiah, that " the Lord will create upon all the glory 
 a covering" (iv. 5). 
 
 31. Similar to this would be the state of the heavens, where 
 the angels dwell, without the world, where men dwell; mankind 
 being the basis, continent, and firmament thereof, and the Word 
 being with men and in them. For all the heavens are dis- 
 tinguished into two kingdoms, which are called the celestial 
 kingdom and the spiritual kingdom; and these two kingdoms 
 are founded on the natural kingdom, the subjects of which are 
 men. That the angelic heavens are distinguished into two 
 kingdoms, the celestial and the spiritual, may be seen in the 
 treatise on Heaven and Hell, n. 20 — 28. 
 
 35. That the prophets of the Old Testament represented the 
 Lord as to the Word, and thereby signified the doctrine of tho 
 church derived from the Word, and that hence they were called 
 sons of man, was shewn in the Doctrine respecting the 
 Loud, n. 28 ; whence it follows, that by the the various things 
 122 
 
RESPECTING THE SACKED SCRIPTURE. 
 
 which they suffered and endured, they represented the violence 
 offered hy the. Jews to the literal sense of the Word; as where 
 Isaiah was commanded to put off the sackcloth from his loins, 
 and his shoes from his feet, and to go naked and barefoot three 
 years (Isaiah xx. 2, 3) ; in like manner where Ezekiel was com- 
 manded to take a barber's razor, and cause it to pass upon \m 
 head and upon his beard, and to burn a third part in the midst 
 of the city, and to smite a third part with the sword, and to 
 disperse a third part to the wind, and to bind a little thereof in 
 his skirts, and at length to cast it in the midst of the fire and 
 burn it (Ezek. v. 1 — 4). The ground and reason of this signifi- 
 cation and representation, is, because by the head is signified 
 wisdom derived from the Word, hence by the hair and by the 
 beard is signified the ultimate of truth. In consequence of 
 this signification it was a mark of great mourning, and also a 
 great disgrace, for any one to make himself bald, and likewise 
 to appear bald. For this cause, and no other, the prophet was 
 directed to shave the hair of his head and his beard, that thereby 
 he might represent the state of the Jewish church as to the 
 Word : this, too, and no other, was the reason, why the forty 
 and two children, who called Elisha bald head, were torn in 
 pieces by two bears (2 Kings ii. 23, 21, 25) ; for the prophet, 
 as was before observed, represented the Word, and baldness 
 signifies the Word without its ultimate sense. That the Nazarites 
 represented the Lord as to the Word in its ultimates, will be 
 seen below, n. 49 ; and therefore it was an ordinance with them 
 that they should cause their hair to grow, and should shave no 
 part of it : the term Nazarite, also, in the Hebrew tongue, 
 signifies the head of hair. It was also an ordinance for the 
 high priest, that he should not shave his head (Levit. xxi. 
 10) ; and in like manner for the father of a family (Levit. xxi. 
 5). Hence it was that baldness was esteemed a great dis- 
 grace ; as may appear from the following passages : " On all 
 their heads shall be baldness, and every beard shall be cut 
 off" (Isaiah xv. 2; Jerem. xlviii. 37). "Shame shall be upon 
 all faces, and baldness upon all their heads" (Ezek. vii. 18). 
 " Every head was made bald, and every shoulder was peeled" 
 (Ezek. xxix. 18). " I will bring up sackcloth upon all loins, 
 and baldness upon every head" (Amos viii. 10). " Make thee 
 bald, and poll thee for thy delicate children, enlarge thy bald- 
 ness as the eagle ; for they are gone into captivity from thee" 
 (Micah i. 1G) ; where, by putting on and enlarging baldness, 
 is signified to falsify the truths of the Word in its ultimates ; 
 for when these are falsified, as was done by the Jews, the whole 
 Word is destroyed ; for the ultimates of the Word are its props 
 and supports, yea, every single expression is a prop and sup- 
 port of its celestial and spiritual truths. As hair of the head 
 Minifies truth in its ultimates, therefore, in the spiritual world. 
 123 
 
35 — 38 THE DOCTRINE OF THE NEW JERUSALEM 
 
 all who despise the "Word, and falsify its literal sense, appear 
 bald ; but they who honor and love it, appear adorned with 
 decent and becoming hair. On this subject see also below, 
 n. 49. 
 
 36. The Word in its ultimate or natural sense, which is the 
 sense of the letter, is signified also by the wall of the holy 
 Jerusalem; the building whereof was jasper; and by the foun- 
 dations of the wall, which were precious stones ; and also by 
 the gates, which were pearls (Rev. xxi. 18 — 21); fur by Jeru- 
 salem is signified the church as to doctrine; but more may be 
 Been on this subject in the following article. From what has 
 been here observed it may appear, that the literal sense of the 
 "Word, which is its natural sense, is the basis, continent, and 
 firmament, of its interior senses which are spiritual and ce- 
 lestial. 
 
 rV. THAT IN THE LITERAL SENSE OF THE WORD, DIVINE TRUTH 
 13 IN ITS FULNESS, IN ITS SANCTITY, AND IN ITS POWER. 
 
 37. The reason why the "Word, in its literal sense, is in 
 its fulness, in its sanctity, and in its power, is, because the two 
 prior or interior senses, which are called the spiritual and ce- 
 lestial senses, are simultaneously contained in the natural sense, 
 which is the sense of the letter, as was said above, n. 29 ; but 
 in what manner they are so simultaneously contained shall be 
 now shewn. 
 
 38. Both in heaven and in the world, there are two kinds of 
 order, successive order, and simultaneous order. In succes- 
 sive order one thing succeeds and follows another, from what is 
 highest to what is lowest ; but in simultaneous order one thing 
 adjoins to another, from what is innermost to what is outermost. 
 Successive order is like a column with degrees from highest to 
 lowest ; but simultaneous order is like a work whose centre and 
 circumferences have a regular coherence, all the way to the 
 surface. "We shall now shew in what manner successive order 
 becomes, in its ultimates, simultaneous order, which is thus : 
 the highest parts of successive order become the inmost of si- 
 multaneous order, and the lowest parts of successive order be- 
 come the outermost of simultaneous order, just as would be 
 the case with a column of degrees, were it to sink down and 
 become a coherent body in a plane. Thus what is simultane- 
 ous is formed from what is successive ; and this is the case in all 
 and every thing in the natural world, and in all and every thing 
 ic the spiritual world; for there is every where a first, a middle, 
 
 124 
 
KE8PECTING THE SACKED SCKIl'TUKE. 
 
 33—40 
 
 and a last; and tho first, by means of the middle, tends .and 
 proceeds to the last. To apply now this reasoning to the Word : 
 the celestial, spiritual, and natural principles proceed from the 
 Lord in successive order, and in their last, or ultimate, they 
 are in simultaneous order : thus, then, the celestial and spiritual 
 senses of the Word are simultaneously contained in its natural 
 sense. When this truth is comprehended, it will be easy to see 
 how tl 10 natural sense of the Word, which is its literal sense, u 
 the continent, basis, and firmament, of its spiritual and celestial 
 senses: and also, in what m inner divine goo I and divine truth, 
 in the literal sense of the WorJ, are in their fulness, in their 
 sanctity, and in their power. 
 
 39. From hence it must appear evident, that the Word i? 
 pre-eminently the Word in its literal sense ; for in this sense, 
 spirit, and life are inwardly contained ; and this is what the 
 Lord meant when he said, " The words which I speak unto you. 
 they are spirit and they are life" (John vi. 63); for the Lord 
 spoke his words before the world, and in the natural sense. 
 The celestial and spiritual senses are not the Word without the 
 natural sense, which is the sense of the letter ; for in such case 
 they would be like spirit and life without a body; or, as was 
 said above, n. 33, like a palace which has no foundation. 
 
 40. The truths of the literal sense of the Word are, in some 
 cases, not naked truths, but only appearances of truth, and are 
 like similitudes and comparisons taken from the objects of na- 
 ture, and thus accommodated and brought down to the appre- 
 hension of simple minds and of children. But whereas they 
 are at the same time correspondences, they are the receptacles 
 ami abodes of genuine truth ; and they are like containing 
 vessels, — like a crystalline cup containing excellent wine, or a 
 silver dish containing rich meats; or they are like garments cloth- 
 ing the body, — like swaddling clothes on an infant, or an ele- 
 gant dress on a beautiful virgin : they are also like the scientifics 
 of the natural man, which comprehend in them the perceptions 
 and affections of truth of the spiritual man. The naked truths 
 themselves, which are included, contained, attired, and com- 
 prehended, are in the spiritual sense of the Word, and the 
 naked principles of good are in its celestial sense. But let us 
 illustrate this by instances from the Word. Jesus said, "Wo 
 unto you, Scribes and Pharisees, hypocrites ! for ye make clean 
 the outside of the cup and of the platter, but within they are 
 full of extortion and excess ; thou blind Pharisee ! cleanse first 
 that which is within the cup and platter, that the outside of 
 them may be clean also" (Matt, xxiii. 25, 26). In this passage 
 the Lord spoke by ultimates, or things of tne lowest order, 
 which at the same time are continents : he uses the words " cup 
 and platter," because by the cup is meant wine, and by wine is 
 signified the truth of the Word; and by the platter is meant 
 
 125 
 
40, 41 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 meat, and by meat is signified the good of the "Word ; wherefore 
 by making clean the inside of the cup and platter, is signified to 
 purify the interiors of the mind, which relate to the wiH and 
 the thoughts, thus to the love and faith, by means of the Word ; 
 and by the consequent cleansing of the outside is signified, that 
 thus the exteriors are purified, which are the words and works, 
 inasmuch as these derive their essence from the former. Again : 
 Jesus said, " There was a certain rich man. who was clothed in 
 purple and fine linen, and fared sumptuously every day ; and 
 there was a certain beggar, named Lazarus, who was laid at his 
 gate, full of sores" (Luke xvi. 19, 20). In this passage also, 
 the Lord spoke by natural tilings, which were correspondences, 
 and contained in them spiritual things : by the rich man is meant 
 the Jewish nation, who are called rich, because they were in pos- 
 session of the Word, in which there are spiritual riches ; by the 
 purple and fine linen, with which the rich man was clothed, are 
 signified the good and truth of the Word; by purple its good, 
 and by fine linen its truth ; by faring sumptuously every day, 
 is signified the delight which the Jewish people took in possess- 
 ing and reading the Word ; by the beggar Lazarus are meant 
 the Gentiles, because they were not in possession of the Word ; 
 by Lazarus lying at the rich man's gate, is meant that the Gen- 
 tiles were despised and rejected by the Jews ; by being full of 
 sores, is signified that the Gentiles, by reason of their ignorance 
 of truth, were in many falsities. The reason why the Gentiles 
 are meant by Lazarus, is, because the Gentiles were beloved 
 by the Lord, as was Lazarus whom he raised from the dead 
 (John xi. 3, 5, 26) ; who is called his friend (John xi. 11) ; and 
 who sat with him at table (John xii. 2). From these two pas- 
 sages it is evident, that the truths and goods of the literal sense 
 of the Word are like vessels and garments, to contain and 
 cover the naked good and truth, which are concealed in the 
 spiritual and celestial senses. 
 
 41. Since the Word, in its literal sense, is of such a nature, 
 it follows of consequence, that they who are principled in divine 
 truths, and in a belief that the Word, in its internal parts, is 
 divine and holy, see divine truths in natural light, whilst they 
 read the Word in a state of illustration from the Lord, and 
 more especially if they believe that the W ord is of such a 
 nature by virtue of its spiritual and celestial senses; for the 
 light of heaven, in which the spiritual sense of the Word is, 
 descends by influx into the natural light, in which the literal 
 sense of the Word is, and illuminates the intellectual principle 
 of man, which is called his rational principle, and makes him 
 see and acknowledge divine truths, both where they are mani- 
 fest, and where they are concealed. This effect of the influx of 
 light from heaven, takes place with some, even when they are 
 not aware of it. 
 126 
 
RESPECTING THE SACRED SCRIPTURE. 
 
 42, 43 
 
 42. As the Word, in its inmost contents, by virtue of its 
 celestial sense, is like a gentle burning flame, and in its middle 
 contents, by virtue of its spiritual sense, is like an illustrating 
 light ; it follows hence, that in its ultimate or last contents, by- 
 virtue of its natural sense, in which are the two other senses, 
 it is like a ruby, and like a diamond ; by virtue of the celestial 
 flame like a ruby, and by virtue of the spiritual light like a 
 diamond. And since this is the nature and cpiality of the "Word 
 in its literal sense, therefore the Word is meant, in that sense, 
 by the precious stones of which the foundations of the New 
 Jerusalem were built ; also by the urim and thummim on the 
 ephod of Aaron ; and likewise by the precious stones in the 
 garden of Eden, wherein the king of Tyre is said to have been; 
 and further, by the curtains and vails of the tabernacle ; in like 
 manner, by the external part of the temple at Jerusalem. And 
 the Word, in all its glory, was represented in the person of the 
 Lord, when he was transfigured. 
 
 43. I. That the truths of theliteral sense of the Word are 
 meant by the precious stones of which the foundations of the Nexo 
 Jerusalem werebuilt, as mentioned in the Apocalypse, chap. xxi. 
 17 — 21, follows from this circumstance; that by the New Je- 
 rusalem is signified the New Church in respect to doctrine de- 
 rived from the Word, as is shewn in the Doctrine of tub 
 Lord, n. 62, 63 ; wherefore, by its wall, and the foundations 
 of the wall, nothing can be meant but the external of the Word, 
 which is its literal sense ; for it is this sense from which doc- 
 trine is derived, and, by doctrine, the church; and this sense 
 is like a wall with its foundations, that encompasses and secures 
 the city. The New Jerusalem and its foundations are thus 
 described in the Apocalypse: "The angel measured the wall 
 thereof, a hundred forty and four cubits, according to the mea- 
 sure of a man, that is, of an angel. And the wall had twelve 
 foundations, garnished with all manner of precious stones. 
 The first foundation was a jasper; the second, a sapphire; the 
 third, a chalcedony; the fourth, an emerald; the fifth, a sar- 
 donyx; the sixth, a sardius; the seventh, a chrysolite; the 
 eighth, a beryl ; the ninth, a topaz; the tenth, a chrysoprasus ; 
 the eleventh, a jacinth ; the twelfth, an amethyst" (xxi. IT — 20V 
 By the number one hundred and forty-four, are signified all 
 the truths and goods of the church derived from doctrine 
 grounded in the literal sense of the Word; the same is signified 
 by twelve; by a man is signified intelligence; by an angej is 
 signified the Divine Truth, whence intelligence is derived ; by 
 measure is signified their quality; by a wall and fts founda- 
 tions is signified the sense of the letter of the Word; and 
 by precious stones, the truths and goods of the Word in their 
 order, from whence doctrine is derived, and, by doctrine, the 
 church. 
 
 127 
 
4:4 THE DOCTRINE OF THE NEW JERUSALEM 
 
 44. IT. That the truths and goods of the literal sense of 
 the Word are meant by the urim and thummim. The urirq 
 and thummim were on Aaron's ephod, whose priesthood was 
 representative of the Lord with respect to Divine Good, and 
 the work of salvation. By the garments of the priesthood, or 
 of holiness, was represented Divine Truth from Divine Good ; 
 by the ephod was represented Divine Truth in its last or ulti- 
 mate state, consequently, the Word in its literal sense, for this 
 is Divine Truth in its ultimate, as was shewn above; hence by 
 the twelve precious stones, with the names of the twelve tribes 
 of Israel, which were the urim and thummim, w T ere represented 
 Divine Truths, as derived from Divine Good, in their whole 
 complex. Concerning the ephod, with the urim and thummim, 
 Moses has these words : "They shall make the ephod of gold, 
 of blue, and of purple, of scarlet and line twined linen, with 
 cunning work; and they shall make the breast-plate of judg- 
 ment with cunning work, after the work of the ephod, and 
 shall set it in settings of stones, even four rows of stones. The 
 first row shall be a sardius, a topaz, and a carbuncle ; and the 
 second row shall be an emerald, a sapphire, and a diamond ; and 
 the third row, a ligure, an agate, and an amethyst ; and the fourth 
 row, a beryl, an onyx, and a jasper; and the stones shall be 
 according to the names of the children of Israel; the engrav- 
 ings of a signet, every one with his name, they shall be accord- 
 ing to the twelve tribes ; and Aaron shall bear the judgment of 
 the children of Israel upon his heart, before Jehovah, conti- 
 nually" (Exod. xxviii. 6, 15 — 21, 30). What is represented by 
 Aaron's garments, his ephod, his robe, his coat, his mitre, and 
 his belt, is explained in the work entitled Arcana. Ccelestia ; 
 where, in treating on that chapter, it is shewn, that by the 
 ephod is represented Divine Truth in its last or ultimate; by 
 the precious stones therein are signified truths transparent by 
 virtue of good ; by twelve precious stones, all ultimate truths 
 rendered transparent by the good of love in its order; by the 
 twelve tribes of Israel, all things relating to the church ; by the 
 breast-plate, Divine Truth derived from Divine Good : by the 
 urim and thummim, the brilliancy of Divine Truth derived 
 from Divine Good in its ultimates : for urim signifies a shining 
 fire, and thummim, brilliancy, in the angelic tongue, and, in 
 the Hebrew tongue, integrity. In the same work it is also 
 shewn, that responses were given by variegations of light, ac- 
 companied by a tacit perception, or by an audible voice; with 
 many other circumstances. Hence it may appear evident, that 
 by those stones were likewise signified truths derived from good 
 in the ultimate sense of the Word; nor are responses from 
 heaven given by any other means, inasmuch as in that sense 
 the Divine Proceeding is in its fulness. That precious stones 
 and diadems signify Divine Truths in their ultimates, such as 
 128 
 
KESrECTING THE SACKED SCKIPTCRE. 
 
 44—46 
 
 are the truths of the literal sense of the Word, was made ma- 
 nifest to me from the precious stones and diadems which I saw 
 in the spiritual world amongst the angels and spirits there : 
 fchev served in some cases for ornaments of dress, and in others 
 they were deposited in cabinets, and it was given me to know, 
 that they corresponded to truths in the ultimates, nay, that 
 they even had thence their origin and brilliant appearance. It 
 was by reason of their bearing such a signification, that crowns 
 were seen by John on the head of the dragon (Apoc. xii. 3); 
 and on the horns of the beast (Apoc. xiii. 1); and that precious 
 stones were seen on the harlot who sat on the scarlet beast 
 (Apoc. xvii. 4). Such ornaments were seen by John, because 
 by the dragon, the beast, and the harlot, are signified those in 
 the Christian world who are in possession of the Word, 
 
 45. III. That the truths of the literal sense of the Word are 
 meant by the precious stones in the garden of Eden, wherein the 
 king of Tyre is said to have been. It is written in Ezekiel : 
 "King of Tyrus, 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 sardius, the topaz, 
 and the diamond ; the beryl, the onyx, and the jasper ; the 
 sapphire, the emerald, and the carbuncle ; and gold" (xxviii. 
 12, 13). By Tyrus, in the "Word, are signified the knowledges 
 of good and truth ; by a king is signified the truth of the 
 church; by the garden of Eden are signified wisdom and intel- 
 ligence derived from the Word ; by precious stones are signified 
 truths, such as are in the literal sense of the Word, bright and 
 transparent by virtue of good; and because these are signified 
 by those stones, therefore they are called his covering; for that 
 the literal sense of the Word serves as a covering for the inte- 
 rior senses, may be seen above. 
 
 46. IV. That the literal sense of the Word is signified by the 
 curtains and vails of the tabernacle. By the tabernacle, heaven 
 and the church were represented, wherefore the pattern of it 
 was shewn to Moses by Jehovah on Mount Sinai. Hence by 
 all things contained in that tabernacle, as the candlestick, the 
 golden altar for incense, and the table whereon was the shew- 
 bread, were represented and signified the holy things of heaven 
 and the church ; by the holy of holies, where was the ark of 
 the covenant, was represented and thence signified the inmost 
 of heaven and the church; and by the law written on two 
 tables, and inclosed in the ark, the Lord as respects the Word 
 was signified. Now as externals derive their essence from in- 
 ternals, and both the one and the other from what is inmost, 
 which in the tabernacle was the law, therefore the holy things 
 of the Word were represented and signified by all things be- 
 longing to the tabernacle: hence it follows, that by the ulti- 
 mates of the tabernacle, as the curtains and the vails, which 
 
 129 i 
 
46—48 
 
 TIIE DOCTRINE OF THE NEW JERUSALEM 
 
 were its coverings and continents, are signified the ulti mates 
 of the Word, which are the truths and goods of its literal 
 sense ; and because those things were signified, therefore all 
 the curtains and vails were made of fine twined linen, and 
 blue, and scarlet double-dyed, with cherubs (Exod. xxvi. 1, 31, 
 36). The general and particular representations and significa- 
 tions of the tabernacle, and all that was in it, are explained in 
 the Arcana Ccfxestia. It is there shewn, in treating on that 
 chapter of Exodus, that by the curtains and vails were repre- 
 sented the externals of heaven and the church, consequently 
 also the externals of the Word ; and, further, that by fine 
 linen is signified truth from a spiritual origin; by blue, truth 
 from a celestial origin ; by purple, celestial good ; by double- 
 dyed scarlet, spiritual good; and by cherubs, the guards of the 
 interiors of the Word. 
 
 47. V. That the externals of the Word, or the things apper- 
 taining to the literal sense, were represented by the externals of 
 the temple at Jerusalem,. The reason of this is, because the 
 temple, as well as the tabernacle, was representative of heaven 
 and the church, and thence, also, of the Word. That by the 
 temple at Jerusalem was signified the Divine Humanity of the 
 Lord, He Himself teaches in these words : " Destroy this tem- 
 ple, and in three days I will raise it up; — but He spake of the 
 temple of His body" (John ii. 19, 21) : and wherever the Lord 
 is meant, there also the Word is meant, inasmuch as He is the 
 Word. Now, since the interiors of the temple were represent- 
 ative of the interiors of heaven and the church, and so also of 
 the Word, therefore its exteriors were representative and signi- 
 ficative of the exteriors of heaven and the church, and conse- 
 quently of the exteriors of the Word, which are its literal sense. 
 Concerning the exteriors of the temple it is written, that they 
 were built of whole stones not hewn, and of cedar within, and 
 that all its walls within were carved with figures of cherubs, 
 palm-trees, and openings of flowers; and that the floor was 
 overlaid with gold (1 Kings vi. 7, 29, 30) ; by all which are 
 likewise signified the externals of the Word, which are the holy 
 things of its literal sense. 
 
 48. VI. That the Word in its glory was represented in the 
 person of the Lord at Ills transfiguration. Concerning the Lord's 
 transfiguration in the presence of Peter, James, and John, it 
 is written, "That His face did shine as the sun, and that His 
 raiment was as the light; and there appeared Moses and Elias 
 talking with Hi m ; and that a bright cloud overshadowed Him : 
 and that a voice came out of the cloud, saying, This is my be- 
 loved Son, hear ye Him" (Matt. xvii. 1 — 5). I have been in- 
 formed, that the Lord, on this occasion, represented the Word : 
 by His face, which shone as the sun, was represented His Divine 
 Good; by His raiment which was as the light, His Diving 
 
 130 
 
RESPECTING THE SACRED SCRirTEKE. 
 
 48, 49 
 
 Truth; bv Moses and Elias, the historical and prophetical 
 Word ; by Moses, the Word which was written by him, and in 
 general the historical Word, and by Elias, the whole prophe- 
 tical Word ; by the bright cloud which overshadowed the dis- 
 ciples, the Word in its literal sense ; wherefore out of this a 
 voice was heard, saying, "This is my beloved Son, hear ye 
 I Jim :" for all declarations and responses from heaven are con- 
 stantly delivered by means of ultimates, such as are in the 
 literal sense of the Word ; for they are delivered in fulness 
 from the Lord. 
 
 49. Thus far we have shewn, that the Word in its natural 
 sense, which is the sense of the letter, is in its sanctity and in 
 its fulness ; something now shall be said to shew, that the Word 
 in that sense is in its power. What and how great is the power 
 of the Divine Truth in the heavens, and also on earth, may 
 appear from what is said, in the treatise On Heaven and Hell, 
 concerning the power of the angels of heaven (n. 22S — 233). 
 The power of the Divine Truth operates especially against falsi- 
 ties and evils, consequently against the hells : whoever engages 
 in combat against these, must support it by truths from the lite- 
 ral sense of the Word. The Lord's power of saving, also, is 
 exerted by means of the truths which are with man ; for by truths 
 derived from the literal sense of the Word, man is reformed and 
 regenerated, and is then taken out of hell, and introduced into 
 heaven. This power the Lord took upon Him even as to His 
 Divine Humanity, after He had fulfilled all the contents of the 
 Word even to its ultimates ; wherefore he said to the high- 
 priest, speaking of the time when, by the passion of the cross, 
 He should have completed what remained to be fulfilled, " Here- 
 after ye shall see the Son of Man sitting on 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 signify the Word in the sense of the letter ; 
 to sit on the right hand of God is omnipotence by the Word ; 
 as also Mark xvi. 19. The power of the Word, in its ultimates, 
 was represented by the Nazarites in the Jewish church, and by 
 Samson, of whom it is said, that he was a l^azarite from his 
 mother's womb, and that his strength lay in his hair ; by 
 the word Xazarite, and Nazariteship, also, is signified hair 
 That Samson's strength lay in his hair, is plain from his own 
 words: "There hath not come a razor upon my head, for I 
 have been a Xazarite nnto God 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. 17V 
 It is impossible for any one to know why the Nazariteship, 
 b}' which is signified hair, was instituted, and on what ground 
 it was that Samson derived strength from his hair, unless 
 he is first acquainted with the signification of the head in the 
 131 
 
19 — 51 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 Word : by the head is signified intelligence, which angels and 
 men have from the Lord by means of Divine Truth ; hence by 
 the hair is signified celestial wisdom in its nltimates, and also 
 Divine Truth in its nltimates. As this is the signification of 
 hair from its correspondence with the heavens, therefore it was 
 ordained as a law for the Nazarites, That they should not shave 
 the hair of their heads, because that is the Nazariteship of God 
 upon their heads (Numb. vi. 1 — 21). For the same reason it 
 was likewise 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 (Levit. x. 6). Since the 
 hair, by reason of this signification, grounded in correspond- 
 ence, was so holy, therefore the Son of Man, who is the Lord 
 in respect to the Word, is described even as to His hairs, that 
 they " were white like wool, as white as snow" (Apoc. i. 14) ; 
 in like manner the Ancient of days is described (Dan. vii. 9). 
 On this subject also something may be seen above, n. 35. In 
 fine, the reason why the power of Divine Truth, or the Word, 
 resides in its literal sense, is, because the Word in that sense 
 is in its fulness, and the angels of both the Lord's kingdoms, 
 and men on earth, are in that sense simultaneously. 
 
 V. THAT THE DOCTRINE OF THE CHURCH OUGHT TO BE DRAWN 
 FROM THE LITERAL SENSE OF THE WORD, AND TO BE CONFIRMED 
 THEREBY. 
 
 50. It, was shewn in the foregoing article, that the Word, in 
 its literal sense, is in its fulness, in its holiness, and in its 
 power: and since the Lord is the Word, being the all of the 
 Word, it follows that the Lord, in that sense, is most eminently 
 present, and that from that sense he teaches and enlightens 
 mankind. But the truth of this will fall under the following 
 propositions : I. That the Word, without doctrine, cannot be 
 understood. II. That doctrine ought to be drawn from the lite- 
 ral sense of the Word. III. But that divine truth, which 
 doctrine is to teach, appears to none but those who are in 
 illustration from the Lord. 
 
 51. I. That the Word, without doctrine, cannot be under- 
 stood. The reason is, because the Word, in its literal sense, 
 consists of mere correspondences, to the end that spiritual and 
 celestial things may be simultaneously in it, and that every 
 single expression may afford them a continent and support; 
 therefore divine truths in the literal sense are rarely found 
 naked, but clothed ; in which state they are called the appear- 
 ances of truth, and are more accommodated to the apprehension 
 of the simple, who are not used to any elevation of their thoughts 
 
 132 
 
EESrECTIXG THE SACRED SCRIPTURE. 
 
 .-.1 
 
 above visible objects. There are also some things which appear 
 like contradictions, when nevertheless there is not a single con- 
 tradiction in the Word, if it be viewed in its own spiritual light 
 In some parts, likewise, of the prophetic writings, there is a 
 collection of names of places and persons, from which in the 
 letter no sense can be gathered, as in the passages above ad- 
 duced, n. 15. Such, then, being the nature of the Word in 
 its literal sense, it must be very evident, that without doctrine 
 it cannot possibly be understood. But this will be best illus- 
 trated by examples. It is said, for instance, "that Jehovah 
 repentetii" (Exod. xxxii. 12, 1-1; Jonah iii. 9; iv. 2); and it is 
 also, said, "that Jehovah doth not repent" (Numb, xxiii. 19: 
 1 Sam. xv. 29); which apparently contradictory passages with- 
 out doctrine, are not reconcileable. It is said, that Jehovah 
 visiteth "the iniquity of the fathers upon the children, to the 
 third and fourth generation" (Numb. xiv. 18); and it is like- 
 wise said, " that the fathers shall not be put to death for the 
 children, neither the children for the fathers, but every man 
 shall be put to death for his own sin" (Dent. xxiv. 16). These 
 passages, without doctrine, seem contradictory, but when illus- 
 trated by doctrine, they are in perfect agreement. Jesus saith, 
 "Ask, and it shall be given you ; seek, and ye shall find ; 
 knock, and it shall be opened unto you." Without doctrine, it 
 might be supposed, from these words, that every one would 
 certainly receive what he requests; but doctrine teaches, that 
 whatsoever a man asks, not from himself, but from the Lord, 
 that is granted him; for thus the Lord explains himself: "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). The Lord 
 says, " Blessed are the poor, for theirs is the kingdom of God" 
 (Luke vi. 20). Without doctrine it may be imagined, that 
 heaven is designed for the poor, and not for the rich : but doc- 
 trine teaches that the poor in spirit are here meant; for the 
 Lord says in another place, " Blessed are the poor in spirit, for 
 theirs is the kingdom of heaven" (Matt. v. 5). Again, the 
 Lord says, "Judge not, that ye be not judged; for with what 
 judgment ye judge, ye shall be judged (Matt. vii. 1, 2; Luke 
 vi. 37). Without doctrine a person might here be led to this 
 conclusion, that he ought not to judge in respect to an evil 
 man, that he is evil ; whereas from doctrine it appears, that it 
 i> lawful to judge, if it be done righteously ; for the Lord says, 
 "Judge righteous judgment" (John vii. 24). Again, the Lord 
 saith, " Be not ye called Rabbi, for one is your master, even 
 Christ ; — and call no man your father upon earth, for one is 
 your Father who is in heaven ; neither be ye called masters, 
 for one is your Master, even Christ" (Matt, xxiii. 8, 9, 10). 
 These words, unexplained by doctrine, would seem to imply, 
 that it is not lawful to call any person teacher, father, or 
 133 
 
5 J HIE DOCTRINE OF THE NEW JERUSALEM 
 
 master: whereas by doctrine we learn that this is lawful in 
 a natural sense, though it be unlawful in a spiritual sense. 
 Again: Jesus said to his disciples, "When the Son of Man 
 shall sit in the throne of his glory, ye also shall sit upon 
 twelve thrones, judging the twelve tribes of Israel" (Matt. xix. 
 28). From these words it might concluded, that the disci- 
 ples of the Lord are to sit hereafter in judgment; when the 
 truth is, that they cannot judge any person : doctrine there- 
 fore must explain how this mystery is to be understood : and 
 this unfolds it, by teaching that the Lord alone, who is omnis- 
 cient, and knows all hearts, will sit in judgment, and is able 
 to judge; and that His twelve disciples mean the church in 
 respect to all the truths and goods which it has from the 
 Lord by means of the Word ; from whence doctrine concludes, 
 that those truths and goods are to judge every one ; according 
 to the words of the Lord in John (iii. 17, 18; xii. 47, 48). 
 Whoever reads the Word without doctrine, does not know 
 how those things cohere together, which are spoken by the 
 prophets concerning the Jewish nation and Jerusalem, where it 
 is said that the church shall continue with that nation, and its 
 seat abide in that city for ever; as in the following places; 
 "Jehovah hath visited his flock, the house of Judah, and hath 
 made them as his goodly horse in the battle ; out of him shall 
 come forth the corner, out of him the nail, and out of him the 
 battle-bow" (Zech. x. 3, 4, 6, 7). "And I will dwell in the 
 midst of thee, — and Jehovah shall inherit Judah, and shall 
 choose Jerusalem again" (Zech. ii. 11, 12). "It shall come to 
 pass in that day, the mountains shall drop down new wine, and 
 the hills shall flow with milk — and Judah shall dwell for ever, 
 and Jerusalem from generation to generation" (Joel iii. 18, 19, 
 20). "Behold the days come — in which I will sow the house 
 of Israel and the house of Judah with the seed of man ; — that 
 I will make a new covenant with the house of Israel and with 
 the house of Judah ; and this shall be the covenant : — I will 
 put my law in their inward parts, and write it in their heart, 
 and will be their God, and they shall be my people" (Jerem. 
 xxxi. 27, 31, 33). "In those days — ten men shall take hold, 
 out of all languages of the nations, of the skirt of him that is 
 a Jew, saying, We will go with you, for we have heard that 
 (rod is with you" (Zech. viii. 22, 23): so in other places (as 
 Isaiah xliv. 21, 26 ; xlix. 22, 23 ; lxv. 9; lxvi. 20, 22; Jerem. 
 iii. 18 ; xxii. 5 : 1. 19, 20 ; Nahum ii. 1 ; Malachi iii. 4), where 
 the coming of the Lord is treated of, and it is said that these 
 things will come to pass. But the contrary is declared in many 
 other passages, of which the following only shall be here noticed : 
 " I will hide my face from them, I will see what their end shall 
 be, for they are a very froward generation, children in whom 
 is no faith ; — I said, I would scatter them into corners, I would 
 134 
 
RESPECTING THE SACRED SCRIPTURE. 
 
 51—54 
 
 make the remembrance of them to cease from among men, — for 
 *hey are a nation void of counsel, neither is there any under- 
 standing in them. — Their vine is of the vine of Sodom, and of 
 the fields of Gomorrah; their grapes are grapes of gall, their 
 clusters are bitter; their wine is the poison of dragons, and the 
 cruel venom of asps. Is not this laid up in store with me, 
 and sealed up among my treasures? To me belongeth vengeance 
 and recompense" ^Deut. xxxii. 20 — 35). These things are 
 spoken concerning that nation, as are also things of a similar 
 nature elsewhere : see Isaiah iii. 1, 2, S ; v. 3 — 6 ; Deut. ix. 5, 
 G; Matt. xii. 39; xxiii. 27, 2S; John viii. 44; and in Jeremiah 
 and Ezekiel throughout. Now the above passages, although 
 they appear contradictory and irreconcileable, are nevertheless 
 
 f>erfectly consistent with each other when viewed in their true 
 ight according to doctrine ; which teaches that by Israel and 
 Judah, in the Word, are not meant Israel and Judah, but the 
 church in both senses; in the one sense, that it is vastated. and in 
 the other sense, that it is to be re-established by the Lord. Several 
 cases of a similar nature occur in the Word ; whence it manifestly 
 appears, that the Word without doctrine cannot be understood. 
 
 52. From what has been said it is very clear, that they who 
 read the AVord without doctrine, or who do not form to them- 
 selves doctrine from the Word, are in the dark concerning every 
 truth, and that their minds must be wavering and unsettled, 
 prone to errors, and easily betrayed into heresies ; which they 
 will even embrace with eagerness, in case they are supported by 
 the authority and favourable opinion of mankind, and that they 
 may do it with a safe reputation: for the Word is to them as a 
 candlestick without a light in it, and they fancy they see many 
 things in the dark, though they scarcely discern a single object : 
 for doctrine is the only light which can guide them in their in- 
 quiries. I have seen such persons examined by the angels, and 
 it was found that they could confirm any opinion they pleased, 
 from the Word, and that they actually do so confirm all such 
 opinions and tenets as favour their own love, and the love of 
 those whom they study to oblige : but I afterwards saw them 
 stripped of their garments, which is a sign that they were des- 
 titute of truth ; for garments in the spiritual world are truths. 
 
 53. II. That doctrine ought to be drawn from the literal sense 
 of the Word, and to be confirmed thereby. The reason of this 
 is, because the Lord is present in that sense, enlightening and 
 teaching man the truths of the church: for all the Lord's 
 operations are performed in fulness, and the Word in its literal 
 sense is in its fulness, as was shewn above : this is the true 
 ground why doctrine ought to be drawn from the literal sense. 
 
 54. That the Word is not only intelligible by doctrine, but 
 is also, as it were, luminous, appears from the Word's not being 
 intelligible without doctrine, and like a candlestick without 
 
 135 
 
54 — 50 HIE DOCTRINE OF THE NEW JERUSALEM 
 
 a light, as was shewn above. The Word, therefore, is intelligible 
 by doctrine, and is like a candlestick with a lighted candle. 
 Man then sees more than lie had seen before, and also under- 
 stands such things as he had not before understood. Things 
 dark and discordant he either sees not and passes by, or, if he 
 sees them, he explains them so as to be consistent with doctrine. 
 The experience of all the Christian world proves, that the Word 
 is seen from, and explained according to, doctrine. All of the 
 reformed church see and explain the Word from and according 
 to their own doctrine: in like manner the Papists, from and 
 according to theirs; nay, the Jews, from and according to 
 theirs. Consequently, falsities arise from false doctrine, and 
 truths fn.m that which is true. Hence it appears, that true 
 doctrine' is like a candle in the dark, and like a directing post 
 on the road. But doctrine is not only to be drawn from the 
 literal sense of the Word, but it is also to be confirmed by that 
 sense; for if it be not confirmed by it, the truth of doctrine 
 appears as if the intellect of man only, and not the divine wis- 
 dom of the Lord, were contained in it: and thus doctrine would 
 be like a house in the air, and not upon the earth, and there- 
 fore without foundation. 
 
 55. The doctrine of genuine truth may also be fully drawn 
 from the literal sense of the Word. For the Word, in that 
 sense, is like a man clothed, whose face and hands are naked. 
 All things necessary to the life of man, and consequently to 
 his salvation, are naked; but the rest are clothed: and in many 
 places where they are clothed, they shine through the clothing 
 as the face shines through a veil of thin silk. As also the 
 truths of the Word are multiplied by the love of them, and 
 by that are arranged in order, they shine more and more 
 ciearly through the clothing; but this, likewise, is effected by 
 doctrine. 
 
 50. It may be imagined that the doctrine of genuine truth 
 might be collected by means of the spiritual sense of the Word, 
 which is learnt by the science of correspondences; but doctrine 
 is not attainable by means of that sense, but only capable of 
 receiving illustration and confirmation from it. For, as was 
 observed above, n. 20, no one can come into the spiritual sense 
 of the Word by means of correspondences, unless he be first in 
 genuine truths derived from doctrine; but it is possible for a 
 person to falsify the Word by some correspondences with which 
 he is acquainted, when he connects them together, and applies 
 them to the confirmation of particular opinions rooted in his 
 mind, in consequence of the principles he has imbibed, unless 
 he be principled in genuine truth. Besides, the spiritual sense 
 of the Word is opened to man by the Lord alone, and is 
 guarded by Him as the ange.ic heaven is guarded, for heaven 
 ia included in it. It it better therefore for man to study 
 130 
 
EESPECTIXG THE SACKED SCRIPTURE. 
 
 56—51» 
 
 the Word in its literal sense: it is thence, only, that doctrine 
 is afforded. 
 
 57. III. That genuine truth, which doctrine is to teach, is 
 apparent, in the literal sense of the Word, to those only who are 
 in illustration from the Lord. Illustration comes from the 
 Lord alone, and is afforded to those who love truths for truth's 
 sake, and apply them to the uses of life ; none else can receive 
 illustration from the Word. The reason why illustration comes 
 from the Lord alone, is, because he is in all things of the 
 "Word ; and the reason of its being afforded only to those who 
 love truths for truth's sake, and apply them to the uses of life, 
 is, because they are in the Lord, and the Lord in them. For 
 the Lord is His own Divine Truth ; and when this is loved for 
 its own sake, which is the case when it is applied to use, then 
 the Lord is in it, and is thus present with the man. This the 
 Lord teaches in John : " At that day ye shall know that ye are 
 in me, and I in you. He that hath my commandments, and 
 keepetli them, he it is that loveth me ; — and I will love hira, 
 and will manifest myself to him. And my Father wi.ll love 
 him, and we will come unto him, ahd make our abode with 
 him" (xiv. 20, 21, 23). And in Matthew: "Blessed are the 
 pure in heart, for they shall see God" (v. 8). These are they 
 who are in illustration when they read the Word, and to whom 
 the Word appears in its brightness and transparence. 
 
 58. The reason why the Word appears to such in its bright- 
 ness and transparence, is, because there is both a spiritual and 
 celestial sense in every part of the Word, and these senses are 
 in the light of heaven ; wherefore the Lord by these senses 
 and their light, enters by influx into the natural sense of the 
 Word, and into the light thereof abiding in man. Hence man 
 acknowledges the truth from an interior perception, and after- 
 wards sees it in his own thought, and this as often as he is in 
 the affection of truth for truth's sake ; for perception comes 
 from affection, and thought from perception, and thence arises 
 acknowledgment, which is called faith. But more of this shall 
 be said in the following article concerning the conjunction of 
 the Lord with man through the Word. 
 
 59. With these, the first thing to be done is, to collect for 
 themselves doctrine from the literal sense of the Word, and 
 thus to' kindle a light for their further advancement; but after 
 doctrine is collected, and thus the light is kindled, they see 
 the Word by it. Those who do not collect doctrine for them- 
 selves, first inquire whether the doctrine collected by others, and 
 received by common consent, agrees with the Word ; and to 
 those things which do agree, they give their assent, but dissent 
 from those things which do not agree: thus they form their 
 own doctrine, and, through doctrine, their faith. But this is 
 onlv the case with those, who, not being too much drawn awav 
 
 " 137 
 
59- -61 THE DOCTRINE OF THE NEW JERUSALEM 
 
 by the cares of the world, are able to exercise their intellectual 
 sight ; these, if they love truths for truth's sake and apply 
 them to the uses of life, are in illustration from the Lord ; 
 others, if they are, in any degree, in a life according to truth, 
 may learn from them. 
 
 60. The very reverse happens, where men interpret the 
 Word by the doctrine of a false religion ; and particularly where 
 they confirm such doctrine by the Word with a view to their 
 own glory, or to the acquirement of worldly wealth. With such 
 persons the truths of the Word appear as in the shades of night, 
 and falsities as in the light of day : they read truths, but they 
 do not see them, and if they see the shadow of them, they fal- 
 sify them. These are they whom the Lord describes as having 
 eyes, and yet they see not; and ears, and yet they do not 
 understand (Matt. xili. 15); for nothing blinds man but 
 his own proprvuvb, and the confirmation of what is false. The 
 proprium of man is self-love, and the conceit of self-intelligence 
 thence arising; and the confirmation of what is false is darkness 
 counterfeiting light. Hence the light of these men becomes 
 merely natural, and their sight is like that of a person who 
 imagines he sees phantoms in the dark. 
 
 61. I have been permitted to converse with several after 
 death, who believed they should shine as the stars in the firma- 
 ment, because, as they said, they had accounted the Word 
 holy, had often perused it, and had collected many things from 
 it, whereby they had confirmed the tenets of their particular 
 faith, and had acquired the reputation of being great scholars 
 and learned men; in consequence of which they supposed they 
 should be advanced to the dignity of a Michael or a Raphael. 
 But on the examination of several of them, respecting the love 
 which influenced them in their study of the Word, it was dis- 
 covered that some of them had studied it from a principle of 
 self-love, with a view to acquire rank and distinction in the 
 church, and some from a principle of worldly love with a view 
 to gain. On their examination, also, respecting what they had 
 learnt from the Word, it was discovered that they did not know 
 a single genuine truth, but only what may be called truth falsi- 
 fied, which, in its own proper nature, is falsity; and they wero 
 informed that this was a consequence of reading the Word only 
 with a view to themselves and the world, without regarding the 
 truth of faith and the good of life as the ends of their reading. 
 For in this case, where self and the world are the ends, the 
 mind, in reading the Word, abides in self and in the world, 
 and hence their thoughts are constantly derived from their own 
 proprium, or selfhood, and the proprium of man is in utter 
 darkness respecting all things that relate to heaven and the 
 church; so that, in such a state, it is impossible for man to be 
 under the Lord's guidance, and to be elevated by Him into the 
 
 138 
 
RESPECTING THE SACRED SCRIPTURE 
 
 61— CA 
 
 light of heaven; of consequence, it is impossible he should re- 
 ceive any influx from the Lord through heaven. I have also 
 seen such persons admitted into heaven, but when they were 
 discovered to be without truths, they were cast down again; 
 vet still they remained full of the conceit that they deserved to 
 be in heaven. The case is different with those who have studied 
 the Word from the affection of knowing truth for truth's sake, 
 and because it is serviceable to the uses of life, not only in 
 respect to themselves, but also to their neighbour. I have seen 
 such raised up into heaven, and thus into the light wherein 
 Divine Truth there appears, and at the same time exalted into 
 angelic wisdom and its happiness, which is life eternal. 
 
 VI. THAT, BY THE LITERAL SENSE OF THE WORD, MAN HAS CON- 
 JUNCTION WITH THE LORD, AND CONSOCIATION WITH THE AN- 
 GELS. 
 
 62. The reason that man has conjunction with the Lord by 
 means of the Word, is, because it treats of him alone, and 
 through it the Lord is all in all, and is called the Word, as 
 has been shewn in the Doctrine respecting the Lord. The 
 reason that such conjunction is effected by the literal sense, is, 
 because the Word, in that sense, is in its fulness, in its holi- 
 ness, and in its power, as was shewn above. This conjunction 
 is not apparent to man, but is wrought in the affection and 
 perception of truth, and thus in the love and faith of Divine 
 Truth in him. 
 
 63. The reason that man has consociation with angels by 
 means of the literal sense, is, because the spiritual and celes- 
 tial senses are included in that sense, and the angels are in 
 those senses; the angels of the Lord's spiritual kingdom in 
 the spiritual sense of the Word, and the angels of the Lord's 
 celestial kingdom in its celestial sense. Those two senses are 
 evolved or unfolded from the natural or literal sense, whilst it 
 is read by a person who accounts the Word holy. Such evo- 
 lution is instantaneous; consequently, the consociation is so 
 likewise. 
 
 61. That the spiritual angels are in the spiritual sense of 
 the Word, and the celestial angels in its celestial sense, has 
 been proved to me by manifold experience. It was given me to 
 perceive, that whilst I was reading the Word in its literal sense, 
 communication was opened with the heavens, sometimes with 
 one society, sometimes with another: what I understood ac- 
 cording to the natural sense, the spiritual angels understood 
 according to the spiritual sense, and the celestial angels accord 
 139 
 
64 -GO 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 ittg to the celestial sense, and this in an instant; and as thia 
 communication has been perceived by me many thousand times, 
 I have not a single doubt remaining as to its reality. Thero 
 are spirits, also, who are below the heavens, who abuse this 
 Communication; for they read over particular passages in the 
 literal sense of the Word, and immediately observe and noto 
 the society with which communication is effected. From these 
 circumstances it is given me to know, by sensible experience, 
 that the "Word, as to its literal sense, is a divine medium of 
 conjunction with the Lord, and with heaven. Concerning this 
 conjunction by the Word, see also what is said in the work 
 On Heaven and Hell, n. 303—310. 
 
 65. Bui: in what manner this unfolding of those senses 
 takes place, shall be also explained in a few words; but that 
 it may be understood, it will be necessary to bear in mind what 
 was said above, n. 6, 38, concerning successive order and simul- 
 taneous order; namely, that what is celestial, spiritual, and 
 natural, follow one after another in successive order, from the 
 highest things which are in heaven, to the lowest which are in 
 the world: that the same things in simultaneous order are in 
 the lowest degree, which is the natural, one being placed in 
 juxta-position with the other, from the most internal to the 
 most external; and that, in like manner, the successive senses 
 of the Word, the celestial and spiritual, are simultaneously in 
 the natural. These things being comprehended, it may, in 
 some measure, be explained to the nndestanding, in what 
 manner the two senses, the celestial and the spiritual, are 
 evolved from the natural, whilst man is reading the Word; for 
 then the spiritual angels extract and call forth its spiritual con- 
 tents, and the celestial angels its celestial contents: nor can 
 they do otherwise, because those things are to them homogene- 
 ous, and are in agreement with their nature and essence. 
 
 66. But this may first be illustrated by comparisons drawn 
 from the three kingdoms of nature, which are called the animal, 
 the vegetable, and the mineral. In the Animal Kingdom, for 
 instance, when the food is turned to chyle, the blood vessels 
 extract from thence, and call forth, their blood, the nervous 
 fibres their juices, and the substances from whence those fibres 
 originate, their animal spirit. In the Vegetable Kingdom: 
 a tree, with its trunk, branches, leaves, and fruits, is supported 
 on its root; and out of the ground, by means of its root, ex- 
 tracts and calls forth a grosser juice for the trunk, branches, 
 and leaves, a purer for the fleshy parts of the fruit, and the 
 purest of all for the seeds within the fruit. In the Mineral 
 Kingdom: in some places in the bowels of the earth, are mine- 
 rals impregnated with gold, silver, and iron; the gold, silver, 
 and iron, draw their respective elements from the subterraneous 
 exhalations. 
 
 140 
 
RESPECTING THE SACKED SCRIPTURE. 
 
 c: 
 
 67. We will now illustrate, by instances, in what maimer 
 the spiritual angels draw forth their sense, and the celestial 
 angels theirs, from the natural sense, in which the Word is 
 with men. Let us take for examples five commandments of 
 the Decalogue. The Commandment, Honour thy father and 
 mother. By father and mother, man understands a father and 
 mother on earth, and also all those who are in the place of 
 father and mother ; and by honouring them, he understands to 
 hold them in honour, and to obey them. But the spiritual angel 
 understands by father the Lord, and by mother the church, and 
 by honouring them, he understands to love them. And the 
 celestial angel by father understands the Divine Love of the 
 Lord, by mother Ilis Divine "Wisdom, and by honouring them, 
 to do good from Him. The Commandment, Thou shalt not 
 steal. By stealing, man understands to rob, to defraud, and 
 under any pretence to take from another what belongs to him : 
 whereas, a spiritual angel, by stealing, understands to deprive 
 others of their truths of faith and goods of charity, by means 
 of falsities and evils: but a celestial angel, by stealing, under- 
 stands to attribute to self what belongs to the Lord, and to 
 appropriate to self His righteousness and merit. Again: Thou 
 shalt not commit adultery. By committing adultery, man un- 
 derstands to commit whoredom, to be guilty of obscene prac- 
 tices, to indulge wanton discourse, and to entertain lewd 
 thoughts: whereas a spiritual angel, by committing adultery, 
 understands to adulterate the goods of the Word, and to falsity 
 its truths : but a celestial angel, by committing adulteiy, un- 
 derstands to deny the Divinity of the Lord, and to profane the 
 Word. Again : Thou shalt not commit murder. By murdering, 
 man understands, not only the taking away another's life, but 
 likewise bearing malice and hatred in the heart, and breathing 
 a revengeful spirit against any person, even to death : whereas, 
 by murdering, a spiritual angel understands to play the devil's 
 part, and destroy men's souls ; and a celestial angel, by mur- 
 dering, understands to hate the Lord, and those things which 
 are the Lord's. Lastly, Thou shalt not bear false witness. By 
 bearing false witness, man understands also to tell lies, and to 
 defame any person : whereas, a spiritual angel, by bearing false 
 witness,understands to declare,and endeavour to persuade others, 
 that what is false is true, and what is evil is good, and vice 
 versa: but a celestial angel, by bearing false witness, under- 
 stands to blaspheme the Lord and the Word. These instances 
 may serve to shew, after what manner the spiritual and celestial 
 senses of the Word are unfolded and extracted from the natural 
 sense in which they are included : and, what is wonderful, the 
 angels extract their senses without having any knowledge of a 
 man's thoughts; but still the thoughts of angels and men make 
 a one by correspondences, like end, cause, and effect; for ends 
 Ul 
 
67 80 1 HE DOCTRINE OP THE NEW JERUSALEM 
 
 do actually exist in the celestial kingdom, causes in the spi- 
 ritual, and effects in the natural kingdom. Such conjunction 
 by correspondences results from the laws of creation. Hence 
 then it is, that man has consociation with angels by means 
 of the Word. 
 
 6S. The reason that man has consociation with angels by 
 the natural or literal sense of the Word, is likewise, because in 
 every man from creation, there are three degrees of life, the 
 celestial, the spiritual, and the natural : man, however, is in 
 the natural degree, so long as he continues in this world ; and, 
 at the same time, so tar in the spiritual degree, as he is prin- 
 cipled in genuine truths, and so far in a celestial degree as he 
 is principled in a life according to those truths ; nevertheless, 
 he is not admitted into the spiritual and celestial degrees them- 
 selves till after death. But more concerning this elsewhere. 
 
 69. From what has been said, it must appear evident, that 
 only in the Word, by which man has conjunction with the Lord 
 and consociation with the angels, there is spirit and life ; as 
 the Lord says, " The words that I speak unto you, they are 
 spirit and they are life" (John vi. 63). " The water that I shall 
 give him, shall be in him a well of water springing up unto 
 everlasting life" (John iv. 14). " Man shall not live by bread 
 alone, but by every word that proceedeth out of the mouth of 
 God" (Matt. iv. 4). " Labour not for the meat .which perisheth, 
 but for that meat which endureth unto everlasting life, which 
 the Son of Man shall give unto you" (John vi. 27). 
 
 TO. THAT THE WORD IS IN ALL THE HEAVENS, AND THAT THE 
 WISDOM OF THE ANGELS IS THENCE DERIVED. 
 
 70. That the Word is in the heavens, has remained a secret 
 to mankind unto this day, nor could it be made known so long 
 as the church was ignorant that angels and spirits are men like 
 men in this our world, and that they resemble them in every 
 particular, with this only difference, that they themselves are 
 spiritual beings, and that all things which they have amongst 
 them are from a spiritual origin ; whereas men on earth are 
 natural beings, and all things amongst them are from a natural 
 origin. So long as this remained concealed, it could never be 
 known that the Word is also in the heavens, and that it is there 
 read by the angelic inhabitants ; and also by the spirits who are 
 beneath the heavens. But that this truth might not remain 
 for ever a secret, it has been granted me to be in fellowship 
 with angels and spirits, and to converse with them, and to see 
 what is in their world, and afterwards to relate to mankind 
 many of the things which I have seen and heard : this I have 
 142 
 
RESPECTING THE SACRED SCRIPTURE. 
 
 70—72 
 
 done in a work concerning Heaven and Heel; from which 
 work it will appear, that angels and spirits are men, and that 
 the\ have amongst them an ahnndance of all such things as 
 exist amongst men on earth. That angels and spirits are men, 
 may he seen in that work, n. 73 — 77, and n. 453 — 456 ; that 
 similar things exist amongst them that exist here amongst men, 
 n. 170 — 190; also, that they have divine worship amongst 
 them, and hove preaching in their temples, n. 221 — 227; like- 
 wise writings and hooks, n. 258 — 264 ; and also the H0I3' 
 Scriptures or Word, n. 259. 
 
 71. The "Word in heaven, is written in a spiritual style, 
 which differs entirely from a natural style: a spiritual style 
 consists of mere letters, each involving some particular sense; 
 and there are marks above the letters, which exalt the sense. 
 The letters in use amongst the angels of the spiritual king- 
 dom, are like the letters used in printing amongst men; and 
 the letters in use amongst the angels of the celestial king- 
 dom, each of which in itself involves some entire sense, are 
 like the Hebrew old letters, but inflected above and beneath, 
 with marks above, between, and within them. As their writ- 
 ing is of such a nature, there are not any names of persons 
 and places in their Word, as in ours, but instead of names 
 are the things which they signify ; thus instead of Moses 
 is mentioned the historical Word ; instead of Elias, the pro- 
 phetic Word ; instead of Abraham, Isaac, and Jacob, the Lord 
 with respect to His Divine-celestial, His Divine-spiritual, and 
 His Divine-natural; instead of Aaron, the priestly office ; in- 
 stead of David, the kingly office, each in relation to the Lord ; 
 instead of the names of the twelve sons of Jacob, or the tribes 
 of Israel ; and instead of the names of the Lord's twelve dis- 
 ciples, various things respecting heaven and the church; in- 
 stead of Zion and Jerusalem, the church as to doctrine derived 
 from the Word ; instead of the land of Canaan, the church 
 itself; instead of the places and cities therein, on this side the 
 river Jordan, and beyond it, various things relating to the 
 church and its doctrine. The case is the same in respect to 
 numbers; they do not occur in the copies of the Word written 
 in heaven, but instead of them are expressed the things with 
 which the numbers correspond. It may hence be seen, that 
 the Word in heaven corresponds to our Word, and that conse- 
 quently they are one, for correspondences make things one. 
 
 72. It is a wonderful circumstance, that the Word in hea- 
 ven is so written, that the simple may understand it in sim- 
 plicity, and the wise in wisdom; for there are various points 
 and marks over the letters, which, as we observed, exalt, the 
 sense, but to which the simple do not attend, nor understand 
 their meaning; whereas, the wise are attentive to them, every 
 one in proportion to his wisdom, even to its highest degree. A 
 
 143 
 
72—70 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 copy of the "Word, written by angels under the Lord's inspira- 
 tion, is kept by every considerable society, in a sacred repository 
 appointed for that purpose, to preserve it from any alteration in 
 any of its points or marks. The Word in our world is so far 
 similar to that in heaven, that the simple understand it in sim- 
 plicity, and the wise in wisdom ; but yet this difference of un- 
 derstanding in our world arises from a different ground, and is 
 effected in a different manner. 
 
 73. The angels themselves confess that they derive all their 
 wisdom from the Word, for in proportion to their understanding 
 of the Word, is the degree of light in which they dwell: the 
 light of heaven is Divine Wisdom, which appears before the 
 eyes of the angels as light. In the sacred repository, where 
 the copy of the Word is kept, the light is bright and flaming, 
 exceeding every degree of light that shines in the other parts 
 of heaven without : the cause has already been mentioned — that 
 the Lord is in the Word. 
 
 74. The wisdom of the celestial angels exceeds the wisdom 
 of the spiritual angels almost as much as the wisdom of the 
 spiritual angels exceeds the wisdom of men; and this because 
 the celestial angels are in the good of love from the Lord, and 
 the spiritual angels in the truths of wisdom from the Lord ; and 
 wherever the good of love is, there wisdom resides at the same 
 time ; but where truths are, there no more wisdom resides, than 
 in proportion to the good of love by which it is attended. This 
 is the reason why the Word, in the Lord's celestial kingdom, is 
 differently written from the Word in His spiritual kingdom ; for 
 in the Word of the celestial kingdom the goods of love are the 
 tilings expressed, and the marks denote affections ; but in the 
 Word of the spiritual kingdom the truths of wisdom are the 
 things expressed, and the marks denote perceptions. 
 
 75. From what has been observed we may conclude, how 
 great the wisdom must be which lies concealed in the Word we 
 nave here on earth; for in this all angelic wisdom, which is in- 
 expressible, is hidden ; and every man who is made an angel 
 by the Lord by means of the Word, comes into this wisdom 
 after death. 
 
 VHI. THAT THE CHURCH EXISTS FROM THE WORD, AND THAT, 
 WITH MAN, THE QUALITY OF THE CHURCH 18 ACCORDING TC. 
 HIS UNDERSTANDING OF THE WORD. 
 
 76. That the church exists from the Word, cannot possibly 
 be a matter of doubt ; for the Word is Divine Truth itself (n. 
 1 — 4); the doctrine of the church is derived from the Word (n. 
 144 
 
RESPECTING THE SACKED SCRIPTCRE. 
 
 76— TS 
 
 50 — 61); and conjunction with the Lord is effected by means 
 of the Word (n. 62 — 69). But that the understanding of the 
 "Word constitutes the church, may be made a matter of doubt; 
 as there are some who believe that they belong to the church, 
 merely because they are in possession of the Word, and read it, 
 or hear it from the minister, and have some knowledge of its 
 literal sense ; although, at the same time, they are totally igno- 
 rant of its meaning, and how it is to be understood in different 
 passages; which some make a matter of small account. It will 
 be necessary to prove, then, that it is not merely the Word 
 which constitutes the church, but the right understanding of it, 
 and that the quality of the church is determinable hy the un- 
 derstanding of the Word amongst its members. This is con- 
 firmed from these circumstances. 
 
 77. The Word is properly the Word according to the under- 
 standing of it with men, that is, as it is understood : if it is 
 not understood, it indeed is called the Word, but in reality it 
 is not such with man. The Word is truth, according to the 
 understanding of it; for the Word may be not the truth, inas- 
 much as it may be falsified. The Word is spirit and life ac- 
 cording as it is understood ; for the mere letter, without the 
 understanding of it, is dead. Since, therefore, man has truth 
 and life according to his understanding of the Word, so also he 
 has faith and love according to it ; for truth has relation to 
 faith, and love to life. Now because it is by faith and love, 
 and according to them, that the church exists, it follows, that 
 by the understanding of the Word, and according, to it the 
 church is a church; — a noble church if grounded in genuine 
 truths, an ignoble one if not in genuine truths, and a ruined 
 one if in falsified truths. 
 
 78. Moreover, the Lord is present and in conjunction with 
 man thron Hi the Word, seeing that the Lord is the AVord, and, 
 as it wem, converses in it with man, because the Lord is Divine 
 Truth itielf, and the AVord is Divine Truth also. From hence 
 it plainly appears, that the Lord is present with man, and in 
 conjunction with him, according to his understanding of the 
 Word: for, according to it man has truth, and from thence • 
 faith, and also love, and thence life. The Lord is also present 
 with man through the reading of the AA r ord ; but he is in con- 
 junction with him through the understanding of truth derived 
 from the AVord, and according to it ; and in proportion as the 
 Lord is in conjunction with man, so much of the church is in 
 man. The church is properly in man ; the church without him 
 is the church with many others in whom the church is. This 
 is meant by the Lord's answer to the Pharisees, on their inquir- 
 ing when the kingdom of God should come: "The kingdom of 
 God is within yon" (Luke xvii. 21) : by the kingdom of God is 
 nere meant the Lord, and the church from Him. 
 
 145 k 
 
THE DOCTRINE OF THE NEW JERUSALEM 
 
 70. Many parts of the prophetical writings, where the 
 church is treated of, treat also' of the understanding of the 
 Word, and it is taught that the church cannot exist but where 
 there is a just understanding of the Word, and that the state 
 and nature of the church is always to he determined by the 
 manner in which the Word is understood by those who belong 
 to the church. The prophets, in many parts of their writings, 
 describe the Israelitish and Jewish church as totally destroyed 
 and annihilated, in consequence of falsifying the meaning or 
 understanding of the Word; for the destruction of the church 
 proceeds from no other source than this. The understanding 
 of the Word, both true and false, is described in the prophetic 
 writings, particularly in the prophet Hosea, by Epijratm ; for 
 the understanding of the Word in the church is signified in the 
 Word by Ephraim. As the understanding of the Word con- 
 stitutes the church, therefore Ephraim is called " a dear son 
 and a pleasant child" (Jerem. xxxi. 20) ; " the first-born" 
 (Jerem. xxxi. 0); "the strength of the head of Jehovah" 
 (Psalm lx. 7; cviii. 8); "a mighty man" (Zech. x. 7); "he 
 that filleth the bow" (Zech. ix. 13); and the children of 
 Ephraim are called "armed and shooters with the bow" (Psalm 
 lxxviii. 0) ; for by a bow is signified doctrine derived from the 
 Word combating with falsities. For the same reason, also, 
 Israel stretched out his right hand upon Ephraim, and blessed 
 him (Gen. xlviii. 14) ; and he was also accepted in lieu of 
 Reuben (ver. 5); and for the same reason, Ephraim, with his 
 brother Manasseh, under the name of their father Joseph, was 
 exalted by Moses, in his blessing of the children of Israel, 
 above all the rest (Dent, xxxiii. 13 — 17). But the state and 
 nature of the church when the understanding of the Word is 
 destroyed, is also described in the writings of the prophets by 
 Ephraim, particularly in Hosea ; as in these passages : " Israel 
 and Ephraim shall fall in their iniquity; Ephraim shall be de- 
 solate ; Ephraim is oppressed and broken in judgment ; I will 
 be unto Ephraim as a lion: I, even I, will tear and go away, 
 I will take away, and none shall rescue him" (v. 5, 0, 11, 14). 
 " O Ephraim, what shall I do unto thee? For thy goodness is 
 as a morning cloud, and as the early dew it goeth away" (Hos. 
 vi. 4). "They shall not dwell in the land of Jehovah, but 
 Ephraim shall return to Egypt, and shall eat unclean things in 
 Assyria" (Hosea ix. 3). The land of Jehovah is the church ; 
 Egypt is the scientific principle of the natural man Assyria is 
 reasoning founded on it; therefore it is said, that Ephraim 
 shall return into Egypt, and sha.i eat unclean things in Assyria. 
 " Ephraim feedeth on wind, and followeth after the east wind ; 
 he daily increaseth lies and desolations ; and they do make a 
 covenant with the Assyrians, and oil is carried into Egypt" 
 (Hos. xii. 1). To feed on wind, to follow after the east wind, 
 146 
 
RESPECTING THE SACRED SCRIPTURE. 
 
 79, 80 
 
 to increase lies and desolations, is to falsify truths, and so to 
 destroy the church. The same is also signified by the whoredom 
 of Ephraim, for whoredom signifies the falsification of the un- 
 demanding of the Word, that is, of its genuine truth; as in 
 these passages: "For now, 0 Ephraim, thou committest whore- 
 dom, and Israel is defiled" (Hosea v. 3). "I have seen a hor- 
 rible thing in the house of Israel; there is the whoredom of 
 Ephraim, Israel is defiled" (Hosea vi. 10). Israel means the 
 church itself, and Ephraim the understanding of the Word, 
 which determines the state and quality of the church; wherefore 
 it is said, "Ephraim committed whoredom, and Israel is de- 
 filed." But as the church amongst the children of Israel and 
 Judah was totally destroyed by falsifications of the Word, there- 
 fore it is thus said of Ephraim : "Shall I give thee up, Ephraim? 
 shall I deliver thee, Israel? How shall I make thee as Admah? 
 How shall I set thee at Zeboim" (Hosea xi. 8). ]Now since the 
 prophet Hosea, from the first chapter to the last, treats of the 
 falsification of the Word, and of the consequent destruction of 
 the church; and because the falsification of the Word is there 
 signified by whoredom ; therefore he was commanded, for the 
 purpose of representing that state of the church, " to take unto 
 himself a wife of whoredoms, and children of whoredoms" (i. 1). 
 And again: "to take to himself an adulteress" (iii. 1). We 
 have quoted these passages, for the sake of shewing and proving 
 from the Word, that the quality of the church is always deter- 
 mined by its understanding of the Word; and that it is excellent 
 and precious, if its understanding be grounded on the genuine 
 truths of the Word ; but that it is ruined, yea, filthy, if it be 
 grounded on truths falsified. For a further confirmation, that 
 by Ephraim is signified the understanding of the Word, and, 
 in a contrary sense, the falsification of it, and that thence 
 proceeds the destruction of the church, the other passages which 
 treat of Ephraim may be referred to; as in Hosea iv. 17, 18 ; 
 vii. 1. 11; viii. 9, 11; ix. 11, 12, 13, 16; x. 11; xi. 3: xii. 1, 
 9, 15; xiii. 1, 12; Isaiah xvii. 3; xxviii. 1; Jerem. iv. 15; 
 xxxi. 6, 18; 1. 19; Ezekiel xxxvit. 16; xlviii. 5; Obad. 9; 
 Zech. ix. 10. 
 
 IX. THAT THERE IS A MARRIAGE OF THE LORD AND THE CHTJECU, 
 AND THENCE A MARRIAGE OF GOOD AND TRUTH, IN EVERY 
 PART OF THE WORD. , 
 
 80. That there is a marriage of the Lord and the church, 
 and thence a marriage of good and truth, in every part of the 
 Word, has never vet been discovered ; neither could it be dis- 
 147 
 
80—83 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 covered, so Ions: as the spiritual sense of the "Word remained 
 unknown : for this sense alone can make manifest such a mar- 
 riage. There are two senses contained in the "Word, which lie 
 concealed hi its literal sense, and which are called spiritual and 
 celestial : what belongs to the spiritual sense of the "Word has 
 more particular relation to the church ; and what belongs to the 
 celestial sense, to the Lord: the contents also of the spiritual 
 sense have relation to Divine Truth, and the contents of the 
 celestial sense to Divine Good ; and this is the ground of the 
 above-mentioned marriage in the "Word. But this is only appa- 
 rent to those who, by virtue of the spiritual and celestial sense 
 of the "Word, are acquainted with the signification of its names 
 and expressions : for some particular names and expressions 
 are predicated of good, and some of truth, and some include 
 both; wherefore, without the knowledge of such signification, 
 it is impossible to see how such a marriage exists in every part 
 of the Word; and this is the reason why this arcanum was 
 never discovered before. 
 
 81. Inasmuch as there is such a marriage in every part of 
 the "Word, therefore we frequently find in the "Word two ex- 
 pressions which appear like repetitions of one and the same 
 thing: they are, however, not repetitions; but one has rela- 
 tion to good, and the other to truth, and both, taken together, 
 effect the conjunction of good and truth, and consequently 
 make them one. This, also, is the true ground of the divinity 
 of the Word and its sanctity; for in every divine work there is 
 a con junction of good with truth, and of truth with good. 
 
 82. The reason why we assert the marriage of good and 
 truth in the Word to be a consequence of the marriage of the 
 Lord and the church therein, is, because wherever there is a 
 marriage of the Lord and the church, there also is a marriage 
 of good and truth, the latter marriage being derived from the 
 former: lor when the church, or any member of it, is princi- 
 pled in truths, then the Lord flows-in by good into those truths, 
 and communicates life to them; or, what amounts to the same, 
 when the chinch, or any member of the church, is in the un- 
 derstanding of truth, then the Lord flows-in, by the good of 
 love and charity, into that understanding, and thus infuses life 
 into it. 
 
 83. There are two faculties of life in every man, which are 
 called understanding and will: the understanding is the recep- 
 tacle of truth, and thence of wisdom ; and the will is the re- 
 ceptacle of good, and thence of charity. These two faculties 
 ought to be united, and malte a one, in order that man may 
 be a member of the church; and they are so united, when a 
 man forms his understanding by genuine truths, which is done 
 to all appearance as of himself, and when his will is replenished 
 with the good of love, which is effected by the Lord. Hence 
 
 148 
 
RESPECTING THE SACKED SCKIFTUKE. 
 
 83— S5 
 
 man derives the life of truth and the life of good ; the life of 
 truth in his understanding, from his will, and the life of good 
 in his will, by his understanding. In this consists the marriage 
 of good and truth in man, as well as the marriage of the Lord 
 and the church with man. Concerning this reciprocal con- 
 junction, which is here called a marriage, more may be seen in 
 the works entitled, Angelic Wisdom, concerning the Divine 
 Love and Divine Wisdom, and Concerning the Divine 
 Providence. 
 
 84. That there frequently are two expressions used in the 
 Word, which appear like repetitions of the same thing, must 
 be evident to every attentive reader ; as, for instance, brother 
 and companion, poor and needy, wilderness and desert, vacuity 
 and emptiness, foe and enemy, sin and iniquity, anger and 
 wrath, nation and people, joy and gladness, mourning and 
 weeping, justice and judgment, &c. These appear to be sy- 
 nonymous expressions, when in fact they are not ; for the terms 
 brother, poor, wilderness, vacuity, foe, sin, anger, nation, joy, 
 mourning, and justice, are predicated of good, and, in the 
 opposite sense, of evil ; whereas the terms companion, needy, 
 desert, emptiness, enemy, iniquity, wrath, people, gladness, 
 weeping, and judgment, are predicated of truth, and, in the 
 opposite sense, of what is false : and yet it must appear to the 
 reader who is unacquainted with this arcanum, as if the terms 
 poor and needy, desert, and wilderness, vacuity, and emptiness, 
 <fec, meant the same thing, whereas, they do not, but yet 
 form one thing by conjunction. In the AV'ord, also, we fre- 
 quently find two thingsjoined together, as fire and fiaine, gold 
 and silver, brass and iron, wood and stone, bread and wine, 
 purple and fine linen, &c, because fire, gold, brass, wood, 
 bread, and purple, are predicated of good ; but flame, silver, 
 iron, stone, water, wine, and fine linen, are predicated of truth. 
 In like manner it is said, that God is to be loved with all the 
 heart, and with all the soul ; and also, that God will create in 
 man a new heart and a new spirit; for the heart is predicated 
 of the good of love, and the soul and spirit of the truths of 
 faith from that good. There are some expressions, also, which 
 in consequence of partaking alike both of good and truth, are 
 used by themselves, without the adjunction of others. But 
 these, and many things besides, are apparent only to the angels, 
 and to those who see into the spiritual sense of the Word, 
 whilst they are reading the natural sense. 
 
 85. It would be tedious to shew from the Word, that two 
 expressions of this nature are used, for it would fill a volume 
 to quote all the particular cases where such double expressions 
 occur; I shall, however, in order to remove all doubt on this 
 subject, produce some passages where the terms judgment and 
 justice, nation and people, joy and gladness, are used together 
 
 149 
 
85 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 Judgment and justice are mentioned together in these places : 
 "The city was full of judgment, justice lodged in it" (Isaiah i. 
 21). "Zion shall be redeemed with judgment, and her converts 
 with justice " (Isaiah i. 27). "Jehovah of hosts shall be exalted 
 \n judgment, and God that is holy shall be sanctified in justice " 
 (Isaiah v. 1G). "lie shall sit upon the throne of David, and 
 his kingdom, to establish it with judgment and with justice" 
 (Isaiah ix. 7). "Jehovah shall be exalted, for He dwelleth on 
 high. He hath filled Zion with judgment and justice " (Isaiah 
 xxxiii. 5). "Thus saith Jehovah, Iveep ye judgment, and do 
 justice ; for my salvation is near to come, and my justice to be 
 revealed" (Isaiah Ivi. 1). "As a nation that did justice, and 
 forsook not the judgments of their God: they ask of me the 
 judgments of justice" (Isaiah lviii. 2). "And thou shalt swear 
 Jehovah liveth, in truth, in judgment and in justice" (Jerem. 
 iv. 2). " Let him that glorieth glory in this, that Jehovah doth 
 judgment and justice in the earth " (Jerem. ix. 24). " Execute 
 ye judgment and justice. Woe unto him that buildeth his house 
 without justice and his chambers without judgment. Did not 
 thy father do judgment and justice, and then it was well with 
 him?" (Jerem. xxii. 3, 13, 15). "I will raise unto David a 
 righteous branch, and a king shall reign, and shall execute 
 judgment and justice in the earth " (Jerem. xxiii. 5 ; xxxiii. 15). 
 "If a man be just, and do judgment and justice" (Ezek. xviii. 
 5). "If the wicked man turn from his sin, and do judgment 
 and justice, — none of his sins — shall be mentioned unto him; 
 he hath done judgment and just ice, he shall surely live" (Ezek. 
 xxxiii. 14, 16, 19). "I will betroth thee unto me forever, — in 
 judgment and justice, and in loving-kindness and in mercies" 
 (Hosea ii. 19). " Let judgment run down as waters and justice 
 as a mighty stream " (Amos v. 24). "Ye have turned judgment 
 into gall, and the fruit of justice into hemlock" (Amos vi. 12). 
 " Jehovah shall plead my cause, and execute judgment for me: 
 He will bring me forth to the light, and I shall behold His 
 justice" (Micah vii. 9). "Thy justice is like the great moun- 
 tains, and thy judgments are a great deep" (Psalm xxxvi. 6). 
 " Jehovah shall bring forth thy justice as the light, and thy 
 judgment as the noon-day" (Psalm xxxvii. (J). " He shall judge 
 thy people with justice and thy poor with judgment 1 ' (Psalm 
 Ixxii. •_'). " Justice and judgment are the habitation of His 
 throne" (Psalm xcvii. 2). " When I shall have learnt the 
 judgment of thy j ustice. Seven times a day do I praise thee, 
 because of the judgments of thy justice" (Psalm cxix. 7, 1C4). 
 "He executed the justice of Jehovah and His judgments with 
 Israel" (Deut. xxxiii. 21). "He shall reprove the world of sin. 
 of justice and of judgment" (John xvi. 8, 10; and elsewhere). 
 The reason why judgment and justice are so often mentioned 
 together, is, because judgment is predicated cf truth, and jus 
 150 
 
RESPECTING THE SACRIiD SCRIPTURE. 
 
 85, m 
 
 tice of good; wherefore by executing judgment and justice, is 
 also meant to act from a principle of truth and good. The 
 reason why judgment is predicated of truth, and justice of 
 good, is, because the government of the Lord in the spiritual 
 kingdom is called jwdgmant, and the government of the Lord in 
 the celestial kingdom is called justice ; Concerning which more 
 may be seen in the treatise On Heaven and Hell, n. 214, 
 215. Because judgment is predicated of truth, therefore, in 
 many places, mention is made of truth and justice, as in Isaiah 
 xi. 5; and Psalms lxxxv. 12 ; and in other places. 
 
 86. The reason why repetitions as it were of the same 
 thing are used in the Word, on account of the marriage of 
 good and truth, maybe more clearly seen in those places where 
 the terms nation and people are used; as in the following : 
 " Ah! sinful nation, a -people laden with iniquity" (Isaiah i. 4). 
 " The people that walked in darkness, have seen a great light; 
 — thou hast multiplied the nation" (Isaiah ix. 2, 3). "O As- 
 syrian, the rod of mine anger, — I will send him against a 
 hypocritical nation, and against the people of my wrath will I 
 give him a charge"' (Isiah x. 5, 6). "In that day there shall 
 be a root of Jesse, which shall stand for an ensign of the 
 people ; to it shall the nations seek" (Isaiah xi. 10). " He who 
 smote the people in wrath with a continual stroke : He that 
 ruled the nations in anger" (xiv. 6). "In that time shall the 
 present be brought unto Jehovah of hosts, of a people scattered 
 and peeled — a. nation meted out and trodden under foot" (Isaiah 
 xviii. 7). "Therefore shall the strong people glorify thee, tli'e 
 city of terrible nations shall fear thee (Isaiah xxv. 3). "Je- 
 hovah will destroy in this mountain the lace of the covering 
 cast over aWpeople, and the veil that is spread over all nations" 
 (Isaiah xxv. 7). " Come near, ye nations, to hear : and hearken, 
 ye people" (Isaiah xxxiv. 1). "I have called thee for a covenant 
 of the ptcople, for a light of the nations" (Isaiah xlii. 6). " Let 
 all the nations be gathered together, and let the people be as- 
 sembled" (Isaiah xliii. 9). " Behold, I will lift up my hand to 
 the nations, and set up my standard to the people" (Isaiah xlix. 
 22). "Behold, I have given him for a witness to the people, a 
 leader and a commander to the nations" (Isaiah lv. 4). "Be- 
 hold, a people cometh from the north country, and a great 
 nation — from the sides of the earth" (Jerem. vi. 22). " X either 
 will I cause men to hear in thee the shame of the nations any 
 more, neither shalt thou bear the reproach of the people any 
 more" (Ezek. xxxvi. 15). " I A11 people and nations shall serve 
 him" (Dan. vii. 14). " Spare thy people, O Jehovah, and give 
 not thine heritage to reproach ; that the nations should rule 
 over them" (Joel ii. 17). " The residue of my people shall spoil 
 them, and the remnant of my nation shall possess them" (Zeph. 
 ii. 9). " Many people, and strong nations, shall come to seek 
 151 
 
86, 8T 
 
 THE DOCTRIXE OF THE NEW JERUSALEM 
 
 Jehovah in Jerusalem" (Zech. viii. 22). "Mine eyes have seen 
 thy salvation, which thou hast prepared before the lace of all 
 people, a light to lighten the nations''' (Luke ii. 30, 31, 32). 
 "Thon hast redeemed us by thy blood out of every people and 
 nation''' (Apoc. v. 9). "Thou must prophesy again before many 
 people and nations'* (Apoc. x. 11). "Thou hast made me the 
 head of the nations, a people whom I have not known shall 
 serve me" (Psalms xviii. 43). "Jehovah bringeth the counsel of 
 the nations to nought; He maketh the devices of the people of 
 none effect" (Psalms xxxiii. 10). "Thou makest us a by-word 
 among the nations, a shaking of the head among the people" 
 (Psalms xliv. 14). " Jehovah shall subdue the people under us, 
 and the nations under our feet. God reigneth over the nations, 
 the princes of the people are gathered together, even the people 
 of the God of Abraham" (Psalms xlvii. 3, 8, 9). "Let the 
 people praise thee, — let the nations — sing for joy ; for thou shalt 
 judge thepeople righteously, and govern the nations upon earth" 
 (Psalms lxvii. 3, 4). " Remember me, O Jehovah, with the 
 favour that thou bearest unto thy people, that I may rejoice in 
 the gladness of thy nations''' (Psalm cvi. 4, 5); not to mention 
 several other places. The reason why people and nations are 
 expressed at the same time, is, because by nations are meant 
 those who are in good, and, in the opposite sense, those who 
 are in evil, .and by people, those who are in truths, and, in the 
 opposite sense, thos.e who are in falsities. For this reason they 
 who are of the Lord's spiritual kingdom are called people, and 
 they who are of His celestial kingdom are called nations ; for 
 all in the spiritual kingdom are in truths, and thereby in wis- 
 dom, but all in the celestial kingdom are in good, and thereby 
 in love. 
 
 87. The case is the same with many other expressions ; as 
 with joy and gladness, which frequently occur together, as may 
 be seen in the following passages: " And behold joy and glad- 
 ness, slaying oxen, and killing sheep" (Isaiah xxii. 13). "They 
 shall obtain joy and gladness, and sorrow and mourning shall 
 flee away" (Isaiah xxxv. 10 ; li. 11)» " Joy and gladness are cut 
 off from the house of our God" (Joel i. 16). "The fast of the 
 tenth month shall be to the house of Judah joy and gladness" 
 (Zech. viii. 19). "That we may rejoice and be glad all our 
 days" (Psalm xc. 14). " Rejoice ye with Jerusalem, and be 
 glad with her — rejoice in her joy" (Isaiah lxvi. 10). "Rejoice 
 and be glad, O daughter of Ed'om" (Lament, iv. 21). "Let 
 tie righteous be glad, let them rejoice before God" (Psalm lxviii. 
 3). " Make me to hear joy and gladness''' (Psalm li. 8). "Joy 
 and gladness shall be found in Zion, thanksgiving and the voice 
 of melody" (Isaiah li. 3). " And thou shalt have joy and glad- 
 ness, and many shall rejoice at His birth" (Luke i. 14). "Then 
 will I cause tc cease — the voice of joy and the voice of gladness, 
 152 
 
RESPECTING THE SACKED SCKIITCRE. 
 
 87—90 
 
 the voice of the bridegroom and the voice of the bride" (Jerem. 
 vii. 31; xv'i. 9; xxv. 10). "Again there shall be heard in this 
 place — the voice of joy and the voice of gladness, the voice of 
 the bridegroom and the voice of the bride" (Jerem. xxxiii. 10, 
 11) ; and in many other places. The reason why mention is 
 made, in these passages, both of joy and gladness, is, because 
 joy is predicated of good, and gladness of truth ; or joy of 
 love, and gladness of wisdom : for joy belongs to the heart, and 
 gladness to the spirit; or joy belongs to the will, and gladness 
 to the understanding. That there is also a marriage of tbe 
 Lord and the church in these two, is evident from this circum- 
 stance, that mention is made of " the voice of joy and the voice 
 of gladness, the voice of the bridegroom and the voice of the 
 bride'' (Jerem. vii. 31; xvi. 9; xxv. 10; xxxiii. 10, 11); and 
 the Lord is the bridegroom, and the church is the bride. That 
 the L<>rd is the bridegroom, may be seen, Matt. ix. 15 ; Mark 
 ii. 19, *i0 ; Luke v. 35; and that the church is the bride, may 
 be seen, Apoc. xxi. 2, 9; xxii. 17; wherefore John the Baptist 
 said ot' Jesus, " He that hath the bride is the bridegroom" 
 (John -ii. 29). 
 
 88. By reason of the marriage of the Lord with tbe church, 
 or, wlmt is the same thing, the marriage of Divine Good and 
 Divine Truth, in every part of tbe Word, the expressions Je- 
 hovah and God so frequently occur : also, Jehovah and the 
 Holy One of Israel ; as if the}' were two, when nevertheless 
 they *-ce one ; for by Jehovah is meant the Lord as to Divine 
 Good and by God, and the Holy One of Israel, is meant the 
 Lord as to Divine Truth. That the expressions Jehovah and 
 God, rod Jehovah and the Holy One of Israel, also occur in 
 mam/ parts of the Word, and yet signify one, may be seen in 
 the Doctrine respecting the Lord, n. 31, 38, 16. 
 
 S9. Since then there is a marriage of the Lord and the 
 church in all and every part of the Word, it is evident, that all 
 auo every particular of the Word treats of the Lord, as is de- 
 mo/'Strated in the Doctrine respecting the Lord, n. 1 — 7. 
 Th*« church too, of which it treats, is the Lord also; for the 
 Lo»-d Himself teaches that a man of the church is in Him, and 
 B" in him (John vi. 5G; xiv. 20, 21 ; xv. 5, 7). 
 
 90. Because tbe divinity and sanctity of the Word are here 
 t,r*»ated of, it may be proper to add a memorable relation to 
 woat has been already said. There was once sent me down 
 fr->m heaven a small piece of paper, covered with Hebrew cha- 
 racters, but written as they used to be amongst the ancients, 
 with whom those letters, which are at this day partly linear, 
 were inflected, with little bendings upwards; and the angels 
 who were then with me declared, that they could discover entire 
 mid complete senses by the very letters, and that they discovered 
 Uiem particularly by the flexures of the lines, and of the apices 
 153 
 
90, 91 
 
 THE DOCTRINE 01 THE NEW JERUSALEM 
 
 of each letter: and they explained what was their signification 
 both separately and conjointly, telling me that the A which was 
 added to the names of Abratn and Sarai, signified infinite and 
 eternal. They also explained to me the meaning of the "Word 
 in Psalm xxxii. 2, by the letters or syllables only, and informed 
 me, that their purport, when summed np, was this : That the 
 Lord is ever merciful to those who do evil. They informed me, 
 that the writings in the third heaven consisted of letters inflected, 
 and variously curved, each of which contained some particular 
 meaning ; and that the vowels there used were to express a sound 
 which should correspond with affection : they added, that, in 
 that heaven, they were not able to express the vowels i and e, 
 but instead of them y and eu, and that the vowels, a, o, and u, 
 were in use amongst them, because they give a full sound ; also, 
 that they did not express any consonants roughly, but softly, 
 and that it was from this ground, that some Hebrew letters are 
 pointed within, as a mark that their pronunciation should be 
 soft. They said, likewise, that harshness in letters was in use 
 in the spiritual heaven, by reason that the spiritual angels are 
 principled in truths, and truth admits of harshness ; whereas 
 good, wherein the angels of the Lord's celestial kingdom, or of 
 the third heaven, are principled, admits of no harshness. They 
 declared further, that they had the written W ord amongst them 
 composed of letters inflected with significative little bendings 
 and apices ; from whence it appeared what those words of the 
 Lord signify, " One jot or one tittle shall in no wise pass from 
 the law, till all be fulfilled " (Matt. v. 18). And again : " It is 
 easier for heaven and earth to pass away, than one tittle of the 
 law to fail" (Luke xvi. 17). 
 
 X. THAT HERETICAL OPINIONS MAY BE COLLECTED AND IMBIBED 
 FROM THE LETTER OF THE WORD, BUT THAT TO CONFIRM SUCH 
 OPINIONS IS HURTFUL. 
 
 91. It was shewn above, that the "Word cannot be under- 
 stood without doctrine, and that doctrine is as a lamp for the dis- 
 covery of genuine truths; and that this is a consequence of the 
 Word's being written by mere correspondences. Hence it is 
 that many passages are appearances of truth, and not naked 
 truths : thus many things are written according to the appre- 
 hensions of the merely natural man, yet in such a manner, that 
 the simple may understand them in simplicity, the intelligent 
 in intelligence, and the wise in wisdom. Now since the Word 
 is of such a nature, the appearances of truth, which are truths 
 clothed, may be taken for naked truths ; and such appearances, 
 154 
 
RESPECTING THE SACRED SCRIPTURE. 
 
 91—93 
 
 when they are confirmed, become falsities. But this is done by 
 those who believe themselves to be superior to others in wisdom, 
 when yet they are not wise : for wisdom consists in seeing whe- 
 ther a thing be true before it is confirmed, but not in confirming 
 whatever one pleases. The latter is the case with those who 
 possess a talent for confirmation and are in the pride of self- 
 intelligence : but the former with those who love truths, and 
 are affected by them because they are truths, and who apply 
 them to the purposes of life. These are in illumination from 
 the Lord, and see truths by the light of truth : but the others 
 are in illumination from themselves, and see falsities in the 
 light of falsities. 
 
 92. All the heresies which ever did, or do still, exist in 
 Christendom, have sprung from this circumstance, that men 
 have taken appearances of truth for genuine truths, and as such 
 have confirmed them. Heresies themselves do not occasion 
 man's condemnation ; but an evil life, together with confirma- 
 tions of the falsities contained in any heresy by misapplication 
 of the Word, and by reasonings that originate in the natural 
 man, are what condemn him. For every one by birth is intro- 
 duced into the religion of his country, or of his parents, is in- 
 itiated into it from his earliest years, and afterwards continues 
 in the same persuasion, nor is it in his power to extricate him- 
 self from its falsities, being prevented by his engagements in 
 the world; but to live in evil, and to confirm falsities so as to 
 destroy genuine truths, this it is which causes condemnation. 
 For he who simply abides in the religion of his country, who 
 believes in God, and (in case he be of the Christian Church) 
 believes in the Lord, esteems the Word to be holy, and lives 
 according to the commandments of the Decalogue from a reli- 
 gious motive ; such a one does not bind himself to the falsities 
 of the religion he professes : when therefore truths are proposed 
 to him, and he perceives them according to the measure of 
 light which he has attained, he has a capacity to embrace them, 
 and thus to be extricated from falsities. But it is not so with 
 him who has confirmed the falsities of his religion : these, when 
 confirmed, are made permanent, and cannot be extirpated : for 
 when a man has confirmed himself in what is false, he is as if 
 he had sworn to maintain it ; especially if self-love, or the pride 
 of his own understanding, be engaged in its favor. 
 
 93. I have conversed in the spiritual world with some who 
 lived many ages ago, and had confirmed themselves in the falsi- 
 ties of their particular religious persuasions ; and I found that 
 they still continued rooted in the same: I have likewise con- 
 versed, in that world, with others, who had been of the same 
 -eligious persuasion, and had entertained the same notions with 
 the former, but yet had not confirmed their falsities in them- 
 selves : and I found that, when they were instructed by th* 
 
 155 
 
93—95 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 angels, they rejected falsities, and received truths; tlie conse- 
 quence was, that the latter were saved, hut the former were not. 
 Every man, after death, is instructed by angels, and they are 
 received into heaven who discern truths, and thence falsities; 
 for opportunity is given to every man after death to discern 
 truths spiritually, but they only have the capacity of doing this, 
 who have not confirmed themselves in falsities; for they who 
 have so confirmed themselves are not willing to see truths, and 
 in case they do see them, they turn their backs upon them, and 
 then either ridicule or falsify them. 
 
 9h But we will illustrate what we mean by an example. 
 In many passages of the Word we find anger, wrath and ven- 
 geance, attributed to God, and it is said that lie punishes, casts 
 into hell, tempts, with many other expressions of a like nature: 
 now where all this is believed in a child-like simplicity, and 
 made the ground of the fear of God, and of care not to offend 
 Him, no man incurs condemnation by such a simple belief. 
 But where a man confirms himself in such notions, so as to be 
 persuaded that anger, wrath, vengeance, belong to God, and 
 that lie punishes mankind, and casts them into hell, under the 
 influence of such anger, wrath, and vengeance ; in this case his 
 belief is condemnatory, because he has destroyed genuine truth, 
 which teaches that God is love itself, mercy itself, and goodness 
 itself, and being these, that He cannot be angry, wrathful, or 
 revengeful. Where such evil passions then are attributed in the 
 Word to God, it is owing to appearance only. It is the same 
 in many other instances. 
 
 95. That several expressions in the literal sense of the 
 Word are but appearances of truth, in which genuine truths lie 
 concealed, and that no hurt is incurred by thinking, or even 
 6peaking, in simplicity, according to such appearances, but that 
 it is hurtful to confirm them so as to destroy the Divine Truth 
 concealed within, may also be illustrated by an example from 
 nature ; which shall here be introduced, because natural consi- 
 derations instruct and convince the mind more clearly than 
 spiritual. It appears to the bodily eye as if the sun performed 
 a daily and an annual revolution about the earth ; hence it is 
 common to say, that the sun rises and sets, that it causes morn- 
 ing, noon, evening, and night, and also the seasons of the year, 
 as spring, summer, autumn, and winter, and consequently days 
 and years; when nevertheless the sun continues immoveable, 
 being an ocean of fire, whilst it is the earth which moves, re- 
 volving daily round her own axis, and annually round the sun. 
 A person now, who in simplicity and ignorance supposes that 
 the sun revolves about the earth, does not destroy this natural 
 truth respecting the earth's daily rotation round her own axis, 
 and her annual revolution in the ecliptic; but whoso confirms 
 the sun's apparent motions by the reasonings of the natural 
 156 
 
RESPECTING THE SACKED SCRIPTURE. 
 
 95— 97 
 
 man, particularly if he supports such an opinion by the autho- 
 rity of the "Word, which speaks of the sun's rising and setting, 
 invalidates the truth and destroys it. That the sun moves, is 
 then an apparent truth, but that it does not move, is a genuine 
 truth: nevertheless, every one may speak according to the ap- 
 parent truth, and, indeed, does so speak; but to think, in con- 
 formity to such a mode of expression, that the fact is really so, 
 and to confirm such a thought, dulls and darkens the rational 
 understanding. It is similar with the stars of the firmament ; 
 it is an apparent truth that they also are borne round daily 
 with the sun, wherefore it is also said of the stars that they rise 
 and set; but it is a genuine truth that the stars are fixed, and 
 that their firmament is immoveable : nevertheless, every one 
 may speak according to the appearance. 
 
 96. That it is hurtful to confirm the appearances of truth 
 that occur in the "Word, so as to destroy the genuine truth 
 which lies within, may be evident from this consideration. All 
 and every part of the literal sense of the AVord has communi- 
 cation with, and opens heaven, according to what was said 
 above, n. 62 — 69. When therefore man applies that sense to 
 the confirmation of worldly loves, which are contrary to hea- 
 venly loves, then the internal of the Word is rendered false 
 [that is, a false meaning is introduced into the words] ; where- 
 fore, when the external, which is the literal sense, whose internal 
 is false, has communication with heaven, then heaven is closed, 
 for the angels who are in the internal sense of the Word reject 
 it. Hence it appears, that a false internal, or falsified truth, 
 prevents communication with heaven, and closes it up. This 
 is the reason why it it is hurtful to confirm any false heretical 
 opinions. The Word is like a garden which may be called a 
 heavenly paradise, containing delicacies and delights of every 
 kind, delicacies of fruits and delights of flowers, in the midst 
 of which are trees of life, and beside them fountains of living 
 water ; and forest trees round about the garden. Whosoever, 
 being instructed by doctrine, is principled in divine truths, is 
 in the midst of the garden, amongst the trees of life, and in 
 the actual enjoyment of its delicacies and delights: where a 
 man is not principled in truths by virtue of doctrine, but only 
 from the literal sense, he abides in the boundaries of the garden 
 and sees nothing but the forest scenery : but where a man is 
 in the doctrine ot a false religion, and has confirmed its falsities 
 in his mind, he is not even in the forest, but in a sandy plain 
 without, where there is not even grass. That these are also the 
 respective states of such persons after death will be confirmed 
 in its proper place. 
 
 97. It is moreover to be observed, that the literal sense of 
 the Word is a guard to the genuine truths concealed in it : and 
 it operates as a guard thus, that the literal sense can be turned 
 
 157 
 
THE DOCTRINE OF THE NEW JERUSALEM 
 
 in every direction, and be explained according to the reader's 
 apprehension, without its internal being hurt and violated : for 
 no hurt ensues from the literal sense being understood differ- 
 ently by different persons: but the danger is, if the divine 
 truths, which lie concealed within, should be perverted : from 
 this the Word suffers violence; to prevent which the literal 
 sense is its guard ; and it operates as such a guard with those 
 who are in falsities from a principle of religion, and yet do not 
 confirm them : from these persons the Word suffers no violence. 
 The literal sense of the Word acting as a guard, is signified in 
 the Word by the cherubs, and is also described by them. This 
 guard is signified by the cherubs, which, after the expulsion of 
 Adam and his wife from the garden of Eden, were placed at 
 the entrance; of which it was written, that, When Jehovah 
 God had driven out the man, he placed at the east end of the 
 Garden of Eden, cherubs, and a flaming sword, which turned 
 this way and that, to keep the way of the tree of life (Gen. 
 iii. 23, 24). By cherubs is signified defence ; by the way of the 
 tree of life is signified admission to the Lord, which men have 
 by means of the truths contained in the Word ; Divine Truth 
 in its ultimates is represented by the flaming sword, which 
 turned every way, which is like the Word in its literal sense, 
 thus capable of being so turned. The like is meant by the 
 cherubs made of gold, over the two extremities of the mercy- 
 seat which was above the ark in the tabernacle (Exod. xxv. 
 18 — 21). This being the signification of the cherubs, there- 
 fore the Lord talked with Moses from between them (Exod. 
 xxv. 22; Numb. vii. 89). As the Lord never speaks with man 
 but in fulness, and the Word, in the literal sense, is Divine 
 Truth in its fulness (as was shewn above, n. 37 — 49), therefore 
 he spake with Moses from between the cherubs. The like is 
 understood by the cherubs upon the curtains of the ta- 
 bernacle, and upon the vail (Exod. xxvi. 31) : for the curtains 
 and vails of the tabernacle signified the ultimates of heaven 
 and the church, and consequently of the Word (see above, 
 n. 46) : and also by the cherubs carved over the walls and 
 doors of the temple at Jerusalem (1 Kings vi. 29, 32, 35) ; 
 and also by the cheruhs in the new temple (Ezek. xli. 18, 
 19, 20; — see above, n. 47). Since by cherubs a guard was 
 signified, to provide that the Lord, heaven, and Divine Truth, 
 which constitute the internal of the Word, should not be 
 approached immediately, but by the mediation of ultimates, 
 it is therefore said of the king of Tyre, "Thou sealest up 
 the sum, full of wisdom, and perfect in beauty ; thou hast 
 been in Eden, the garden of God ; every precious stone was 
 thy covering; — thou art the anointed cherub that covereth ; — I 
 will destroy thee, 0 covering cherub, from the midst of the 
 stones of fire 1 ' (Ezek. xxviii. 12, 13, 14, 16). Tyre signifies 
 15S 
 
RESPECTING TflE SACRED SCRIPTURE. 
 
 97 
 
 the clmrcli in respect to tlie knowledges of truth and good, and 
 hence the king ot" Tyre is the "Word, where those knowledges 
 arc, and from whence they are derived. That the Word, in its 
 ultimate, which is the literal sense, is in this place signified by 
 the king of Tyre, and by the term cherub, a guard, is plain 
 from this circumstance, that it is said, u Thon that sealest up 
 the sum, every precious stone was thy covering ;" " Thou art 
 the anointed cherub that coverest;" and " O covering cherub.' 1 '' 
 That whatsoever belongs to the literal sense of the "Word, is 
 signified by the precious stones, which are also mentioned in 
 the same chapter, may be seen above (n. 45). Inasmuch as 
 Divine Truth in its ulti mates is signified by cherubs, and also a 
 guard, it is therefore written in the Psalms of David, " Jehovah 
 bowed the heavens also, and comedown ; — and he rode upon a 
 cherub" (xviii. 9, 10). " O Shepherd of Israel, thou that dwcllest 
 upon the cherubim, shine forth" (lxxx. 1). " Jehovah sitteth 
 between the cherubim" (xcix. 1). To ride on the cherubs, and 
 to sit upon them, means, on the ultimate sense of the "Word. 
 Divine Truth in the "Word, with its nature and quality, is 
 described by the cherubs in Ezekiel, chap. i. ix. and x. ; but as 
 no one can know what is signified by the particulars in the de- 
 scription of them, unless the spiritual sense be opened, it has, 
 therefore, been discovered to me what is generally signified by 
 all those things which are said concerning the cherubim in the 
 first chapter of Ezekiel ; which are these : The divine external 
 sphere of the Word is described, verse 4. Is represented as a 
 man, verse 5. Its conjunction with spiritual and celestial 
 things, verse 6. The natural sense of the Word, its quality, 
 verse 7. The spiritual and celestial sense of the Word conjoined 
 with the natural, its quality, verses 8, 9. Divine iove of 
 goodness and truth, celestial, spiritual, and natural, therein, 
 distinct and united, verses 10, 11. That they regard one end, 
 verse 12. The sphere of the Word is from the Divine Good 
 and the Divine Truth of the Lord, from which the Word lives, 
 verses 13, 14. The doctrine of goodness and truth in the Word 
 and from it, verses 15 — 21. The Divine Essence of the Lord 
 above it and in it, verses 22, 23. And from it, verses 24, 25. 
 That the Lord is above the heavens, verse 26. And that he is 
 Divine Love and Divine Wisdom itself, verses 27, 28. These 
 summaries' also have been compared with the Word in heaven, 
 and are in conformity with it. 
 
 159 
 
03—100 
 
 THE DOCTRINE OF THE NEW JERUSALEM 
 
 XI. THAT THE I.ORD CAME INTO THE WORLD THAT HE MIGHT 
 FULFIL ALL THINGS CONTAINED IN THE WORD, AND THERE- 
 BY BECOME DIVINE TRUTH OR THE WORD IN ITS ULTI- 
 MATE^. 
 
 OS. That the Lord came into the world that He might 
 fulfil all things contained in the Word, may be seen in "the 
 Doctrine of the Lord, n. 8 — 11 ; and that He thus became 
 Divine Truth, or the "Word, even in ultimates, is understood 
 by these words in John : " And the Word was made 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 be made flesh, is to be made the Word in ultimates. What 
 the Lord's appearance is, as the Word in ultimates, He exhi- 
 bited to His disciples at His transfiguration, Matt. xvii. 2, &c; 
 Mark ix. 2, &c; Luke ix. 28. It is there said, that Moses 
 and Elias appeared in glory; that by Moses and Elias is m«ant 
 the Word, may be seen above, n. 43. The Lord, as the Word 
 in ultimates, is also described by John in the Apocalypse (i. 
 13 — 16) ; where all parts of the description given of Him sig- 
 nify the ultimates of Divine Truth, or of the Word. The Lord, 
 indeed, before His incarnation, was the Word, or Divine Truth, 
 but only in first principles; for it is said, "In the beginning 
 was the Word, and the Word was with God, and the Word was 
 God" (John i. 1, 2) : but when the Word was made flesh, then 
 the Lord became the Word in ultimates also ; and it is from this 
 circumstance that He is called the First and the Last (Apoc. i. 
 8, 11, 17 ; ii. 8 ; xxi. 6 ; xxii. 12, 13). 
 
 00. By reason, also, of the Lord's becoming the Word in 
 its ultimates, the state of the church was entirely changed. All 
 the churches which were before His advent, were representative 
 churches, which could not see Divine Truth but as it were in 
 the shade ; but after the advent of the Lord into the world, a 
 church was instituted by Him, which saw Divine Truth in the 
 light. The difference between the churches is similar to evening 
 and morning. The state of the church, previous to the Lord's 
 coming, is also called evening; and the state of the church 
 after His coming, is called morning. The Lord, previous to His 
 coming into the world, was indeed present with the men of the 
 church, but it was mediately through heaven: but since His 
 advent in the world he is immediately present with the men of 
 the church. For in the world He put ou also the Divine Na- 
 tural, in which He is present with men. The glorification of 
 the Lord is the glorification of His Humanity, which He took 
 in the world; and the humanity of the Lord glorified, is the 
 Divine Natural. 
 
 100. Few people understand in what sense the Lord is the 
 Word ; for it is generally thought, that the Lord, by means of 
 160 
 
RESPECTING THE SACRED SCRIPTURE. 100> 101 
 
 the Word, may enlighten and teach mankind, and yet that 
 this is no reason why lie should be called the Word. But let 
 it be known, that every individual man is his own particular 
 love, and thence his own particular good and his own particular 
 truth : man is man only by virtue of these his constituent 
 parts, and nothing else in his constitution can be called man. 
 On the same ground that man is his own particular good and 
 his own particular truth, angels and spirits are men ; for all 
 goodness and truth proceeding from the Lord, is, in its own 
 particular form, man. But the Lord is essential Divine Good, 
 and essential Divine Truth; so also is He the essential man, 
 from whom every man receives what constitutes him a man. 
 That all Divine Good and Divine Truth is, in its form, man, 
 may he seen in the treatise on Heaven and Hell, n. 460; 
 and it is m-»re clearly explained in the works which treat of 
 Angelic Wisdom. 
 
 Xn. THAT PREVIOUS TO THE AVORD WHICH THE WORLD NOW POS- 
 SESSES, THERE EXISTED A WORD WHICH IS LOST. 
 
 101. That previous to the Word which was given by Moses 
 and the prophets to the people of Israel, men were acquainted 
 with sacrificial worship, and prophesied from the mouth of Je- 
 hovah, may appear from what is recorded in the books of 
 Moses. Thai they were acquainted with sacrificial worship, 
 is evident from these circumstances: that the children of Israel 
 were commanded to destroy the altars of the Gentiles, to break 
 their images, and cut down their groves (Exodus xxxiv. 13 ; 
 Deut. vii. 5 ; xii. 3) : that Israel in Shittim began to commit 
 whoredom with the daughters of Moab, and called the people 
 unto the sacrifices of their gods, and that the people did eat, 
 and bowed themselves to their gods, and chiefly joined them- 
 selves to Baal-peor, and that upon that account the anger of 
 Jehovah was kindled against Israel (Numb. xxv. 1, 2, 3) : that 
 Balaam, who was from the land of Syria, caused altars to be 
 built, and sacrificed oxen and sheep (Numb. xxii. 40 ; xxiii. 1, 
 2, 14, 29, 30) ; that he also prophesied concerning the Lord, 
 saying, that there should come a star out of Jacob, and a 
 sceptre should rise out of Israel (Numb. xxiv. 17) ; and that he 
 prophesied from the mouth of Jehovah (Numb. xxii. 13, 18 ; 
 xxiii. 3, 5, 8,16, 26; xxiv. 1, 13): from all which circumstances 
 it is very evident, that the Gentiles performed divine worship, 
 in many respects similar to that which was instituted by Moses 
 amongst the people of Israel. That such worship was in use 
 also before the days of Abraham, is plain from what is written 
 161 l 
 
101 — 103 THE DOCTRINE OF THE NEW JERUSALEM 
 
 by Moses (Dent, xxxii. 7, 8); but still plainer from what is re- 
 cprd^d of Melchizedek, king of Salem; as that he brought forth 
 bread and wine, and blessed Abraham, and that Abraham gave 
 him tithes of all (Gen. xiv. 18, 19, 20); and that Melchizedek 
 represented the Lord, for he is called the priest of the Most 
 High God (Gen. xiv. 18) ; and it is said of the Lord by David, 
 "Thou art a priest for ever, after the order of Melchizedek" 
 (Psalm ex. 1): hence it was that Melchizedek brought forth 
 bread and wine, as being the most holy things of the church, 
 agreeably to their holiness in the Lord's Supper, and that Mel- 
 chizedek could bless Abraham, and that Abraham gave him 
 tithes of all. 
 
 102. That the "Word amongst the ancients was written by 
 mere correspondences, but that it was lost, has been related 
 to me by the angels of heaven ; and they said that the Word 
 was still preserved amongst them, and used in heaven, by those 
 ancients among whom that Word existed when they were in 
 the world. Those ancients amongst whom that Word is still in 
 use in heaven, were in parts natives of the land of Canaan and 
 its confines, as of Syria, Mesopotamia, Arabia, Chaldea, As- 
 syria, Egypt, Zidon, Tyre, and Nineveh ; the inhabitants of all 
 which kingdoms were initiated into representative worship, and 
 consequently were skilled in the science of correspondences. 
 The wisdom of those times was derived from that science, and 
 thereby they enjoyed interior perception and communication 
 with the heavens : they also who were internally acquainted 
 with the correspondences of that Word, were called wise men 
 and intelligent, and, in succeeding ages, diviners and magi. 
 But, inasmuch as that Word was full of such correspondences 
 as were remotely significative of celestial and spiritual things, 
 in consequence whereof it began to be generally falsified; then, 
 by the divine providence of the Lord, in process of time it was 
 removed, and at last was lost, and another Word, written by 
 correspondences less remote, was given, which was the Word 
 published by the prophets amongst the children of Israel. Yet 
 in this Word are retained several names of places which were in 
 the land of Canaan, and in the neighbouring kingdoms of Asia, 
 by which are signified things similar to what were in the ancient 
 Word. It was on this account that Abraham was commanded 
 to go into that land, and that his posterity, out of the loins of 
 Jacob, were introduced into it. 
 
 103. That the ancients had a Word, is evident from the 
 writings of Moses, who mentions it, and also gives quotations 
 from it (Numb. xxi. 14, 15, 27 — 30); and that the historical 
 parts of that Word were called the Wars of Jehovah, and the 
 prophetical parts, Enunciations. From the historical parts of 
 that Word Moses has given this quotation : " Wherefore it is 
 said in the book of the Wars of Jehovah, what He did in the 
 
 162 
 
RLSPECTING THE SACKED SCRIPTURE. 105 
 
 Red Sea, and in the brooks of Arnon, and at the stream of 
 the brooks that goeth down to the dwelling of Ar, and lieth 
 upon the border of Moab" (Numb. xxi. 14, 15). By the wars 
 of Jehovah, mentioned in that Word, as in ours, the Lord's 
 combats with the hells are meant and described, and His vic- 
 tories over them, when He should come into the word : the 
 same combats are also meant anc. described in many passages 
 in the historical part of our Word, as in the wars of Joshua 
 with the inhabitants of the land of Canaan, and in the wars of 
 the judges and of the kings of Israel. From the prophetical 
 parts of that Word Moses has given this quotation : " Where- 
 fore say the enunciators, Come unto Heshbon ; let the city of 
 Sihon be built and prepared ; for there is a fire gone out of 
 Heshbon, a flame from the city of Sihon; it hath consumed 
 Ar of Moab, and the lords of the high places of Arnon. Woe 
 to thee, Moab! thou art undone, O people of Chemosh! He 
 hath given his sons that escaped, and his daughters, into capti- 
 vity unto Sihon, king of the Amorites; we have shot at them. 
 Heshbon is perished even unto Dibon, and we have laid them 
 waste even unto Nophah, which reacheth unto Medebah" 
 (Numb. xxi. 27 — 30). The translators render it, they that speak 
 in proverbs, but they are more properly callled enunciators, and 
 their compositions prophetical enunciations, as may appear from 
 the signification of the word moshalim in the Hebrew tongue, 
 which not only means proverbs, but also prophetical enuncia- 
 tions ; as in Numb, xxiii. 7, 18 ; xxiv. 3, 15 : it is there said, 
 that Balaam uttered his enunciation, which was also a prophecy 
 concerning the Lord; his enunciation is called moshal in the 
 singular number: it may be further observed, that the passages 
 thence quoted by Moses, are not proverbs, but prophecies. 
 That that Word, like ours, was divinely inspired, is plain from 
 a passage in Jeremiah, where nearly the same expressions occur : 
 " A fire shall come forth out of Heshbon, and a flame from the 
 midst of Sihon, and shall devour the corner of Moab, and the 
 crown of the head of the sons of Shaon. Woe be unto thee, 
 O Moab ! the people of Chemosh perisheth ; for thy sons are 
 taken captive and thy daughters captive" (xlviii. 45, 46). Be- 
 sides these, mention is also made of a prophetical book of the 
 ancient Word, called the booh of Jasher, or the book of the 
 Upright, by David and by Joshua; by David in the following 
 passage: "David lamented — over Saul and over Jonathan"; 
 also he bade them teach the children of Judah the bow ; behold 
 it is written in the book of Jashei^ (2 Sam. i. 17, 18) : and by 
 Joshua in this passage: "Joshua said, Sun, stand thou still upon 
 Gibeon, and thou, moon, in the valley of Ajalon ; is not this writ- 
 ten in the book of JasherV (Josh. x. 12, 13). Moreover, it has 
 been told me that the seven first chapters of Genesis are extant 
 in that ancient Word, and that not the least word is wanting. 
 163 
 
1 04-, 105 THE DOCTRINE OF THE NEW JERUSALEM 
 
 XIII. THAT BY MEANS OF THE WORD, LIGHT IS COMMUNICATED 
 TO THOSE WHO ARE OUT OF THE PALE OF THE CHURCH, AND 
 ARE NOT IN FOSSESSION OF THE WORD. 
 
 104. There is no possibility of conjunction with heaven, 
 unless there be, in some part or other of the earth, a church 
 which is in possession of the Word, and is thus acquainted with 
 the Lord ; for the Lord is the God of heaven and earth, and 
 without Him there is no salvation. It is enough that there be a 
 church which is in possession of the Word, although it may con- 
 sist of very few persons in respect to the whole race of mankind ; 
 for still, by means of the Word so possessed, the Lord is pre- 
 sent in every country on the face of the earth, inasmuch as by 
 that means heaven is in conjunction with mankind. That con- 
 junction is effected by the Word, may be seen above, n. G2 — G9. 
 
 105. But in what manner the presence and conjunction of 
 the Lord and of heaven is effected in all countries by means of 
 the Word, shall now be shewn. The universal heaven is, in 
 the Lord's sight, as a single man ; and so also is the church on 
 earth : that they have, moreover, the actual appearance of a 
 man, may be seen in the treatise concerning Heaven and 
 Hell, n. 59 — 87« In tins man, the church, where the Word 
 is read, and where the Lord is thereby known, is as the heart 
 and as the lungs • the celestial kingdom as the heart, and the 
 spiritual kingdom as the lungs. Now as from these two foun- 
 tains of life in the human body, all the other members, viscera, 
 and organs, subsist and live ; so also do all those people, in 
 every part of the earth, who have any religion, who worship 
 one God, lead good lives, and thus make a part of this man, 
 subsist and live from the conjunction of the Lord and heaven 
 with the church by means of the Word ; resembling in this 
 respect the members and viscera without the thorax, wherein 
 the heart and lungs arc contained. For the Word in the church, 
 although it. may consist of but few persons, is life to all the 
 rest from the Lord through the heavens; just as the members 
 and viscera of the whole body receive life from the heart, anti 
 the lungs. The communication also is similar; which is the 
 reason why those Christians among whom the Word is read, 
 constitute the breast of the fore-mentioned man, — they are also 
 in the middle or centre of all the rest ; next to them are the 
 Roman Catholics ; beyond these are the Mahometans, who ac- 
 knowledge the Lord as a very great prophet, and as a son of 
 God ; after these come the Africans; and the last circumference 
 is occupied by the people and nations in Asia and the Indies. 
 ( loncerning which arrangement of these people, something may 
 be seen in the Continuation of the Last Judgment, n. 58. 
 For all who are in that man, look towards the centre, where the 
 Christians are situated. 
 
 164 
 
RESPECTING TOT SACRED SCRIPTURE. 106 108 
 
 106. In the centre, where the Christians are situated, whr> 
 are in possession of the Word, is the greatest light; for light 
 in the heavens is Divine Truth, proceeding from the Lord as 
 the sun there; and inasmuch as the Word is Divine Truth, the 
 greatest light is with those who are in possession of the Word. 
 Light thence, as from its centre, spreads itself around through 
 all the circumferences, quite to the extremities: hence the illu- 
 mination of the nations and people without the church is also 
 through the Word. That the light in the heavens is Divine 
 Truth proceeding from the Lord, and that that light gives in- 
 telligence, not only to the angels, but to men also, may 
 he seen in the treatise concerning Heaven and Hell, n. 
 126—140. 
 
 107. That this is the case in the universal heaven, may be 
 concluded from a similarity of circumstances in every particular 
 society there ; for every particular society is a heaven in a lesser 
 form, and is likewise as a man : this may be seen in the treatise 
 concerning Heaven and Hell, n. 41 — 87. In every society 
 of heaven, they who are in the middle, in like manner, repre- 
 sent the heart and the lungs, and enjoy the greatest degree of 
 light: this light, and the perception of truth thence arising, 
 diffuse themselves from the centre in every direction towards 
 the circumferences, consequently to all who are in the society, 
 and cause their spiritual life. It was shewn me, that when they 
 who were in the centre, and who constituted the province of the 
 heart and of the lungs, and enjoyed the greatest degree of light, 
 were removed, immediately they who were in the neighbourhood 
 around them had their understandings obscured, and were re- 
 duced to so faint a perception of truth, as scarcely to have any ; 
 but as soon as ever the others were replaced, the light re-ap- 
 peared, and their former perception of truth was restored. 
 
 108. The same may also be illustrated by this experience. 
 There were certain African spirits from Abyssinia with me, 
 whose ears, on a certain occasion, were opened, that they might 
 hear singing in a church of the world, from the Psalms of 
 David ; by which they were affected with such delight, that 
 they joined in the singing: after that, however, their ears were 
 closed, so that they could not hear any thing thence ; but they 
 were then affected with a greater degree of delight, because it 
 was spiritual, and were at the same time filled with intelligence; 
 for that psalm treated of the Lord, and concerning redemption. 
 The reason of such an increase of delight was, that there was 
 then granted them a communication with that society in hea- 
 ven, which was in conjunction with those who were singing that 
 psalm in the world. From this and much other experience, it 
 was made clear to me, that communication with the universal 
 heaven is granted through the Word. For which reason, by 
 the divine providence of the Lord, the kingdoms of Europe, 
 
 165 
 
108 — 112 THE DOCTRINE OF THE NEW JERUSALEM 
 
 and especially those in which the Word is read, have a uni- 
 versal intercourse with the nations without the pale of the 
 church. 
 
 109. This may be illustrated by comparison with the heat 
 and light flowing from the sun of this world, which cause vege- 
 lation in trees and shrubs, even in such as are not exposed to 
 their direct influence, but are planted in shady places ; which 
 yet never fail to grow, if the sun be only risen above the ho- 
 rizon. So it is with the light and heat of heaven, proceeding 
 from the Lord as the sun of heaven, which light, is Divine 
 Truth, whence angels and men derive all intelligence and wis- 
 dom ; it is therefore said of the Word, that it " was with God, 
 and was God ;" " that it enlighteneth every man that cometh 
 into the world;" and that this light also "shineth in darkness" 
 (John i. 1, 5, 9) : by the Word is there meant the Lord as to 
 Divine Truth. 
 
 110. From these circumstances it may evidently appear, 
 that the Word, which is read in the Protestant Church, en- 
 lightens all nations and people by spiritual communication ; and 
 further, that is provided by the Lord, that there should always 
 be a church on earth, where the Word is read, and where the 
 Lord in consequence is known : when therefore the Word was 
 almost totally rejected by the Romish Church, through the 
 divine providence of the Lord the Reformation took place, and 
 the Word was again received. It was also provided that the 
 Word should be accounted holy by an eminent, nation among 
 the papists. 
 
 111. Seeing that without the Word there can be no know- 
 ledge of the Lord, and thus no salvation, therefore when the 
 Word was entirely falsified and adulterated by the Jewish 
 nation, and thus rendered in a manner null, it pleased the 
 Lord to descend from heaven, and to come into the world to 
 fulfil the Word, and thus renew and restore it, and give light 
 again to the inhabitants of the earth ; according to these words 
 of the Lord : "The people that walked in darkness have seen 
 a creat light; they that dwell in the land of the shadow 
 of death, upon them hath the light shined" (Isaiah ix. 2; 
 Matt. iv. 16). 
 
 112. It having been foretold, that at the end of the present 
 church, also, darkness would arise, in consequence of its mem- 
 bers not knowing and acknowledging the Lord as the God of 
 heaven and earth, and separating faith from charity ; therefore, 
 lest the genuine understanding of the Word, and consequently 
 the church, should perish, it has pleased the Lord now to reveal 
 the spiritual sense of the Word, and to shew that the Word in 
 that sense, and from this in the natural sense, treats of the 
 Lord and the church, and of them only ; with many other dis- 
 eoveries, by which the light of truth derived from the Word 
 
 166 
 
RESPECTING TIIE SACKED SCRU'TURE 
 
 112—114 
 
 that was well nigh extinguislied, may be restored. That the 
 light of truth would be almost wholly extinguished at the end 
 of the present church, is foretold in many passages of the 
 Apocalypse, and is also meant by these words of the Lord: 
 "Immediately after the tribulation 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 power and great glory " 
 (Matt. xxiv. 29, 30). By the sun, is there meant the Lord in 
 respect to love ; by the moon, the Lord as to faith ; by the 
 stars, the Lord as to the knowledges of good and truth ; by the 
 Sou of Man, the Lord as to the Word; by clouds, the literal 
 sense of the Word ; by glory, its spiritual sense, and its trans- 
 parence through the literal sense. 
 
 113. It has been given me to know, by much experience, 
 that man has communication with heaven by means of the 
 Word. Whilst reading the Word, from the first chapter of 
 Isaiah to the last of Malachi, with the Psalms of David, and 
 keeping my thought fixed on the spiritual sense of each pas- 
 sage, it was given me to perceive clearly, that every verse com- 
 municates with some particular society in heaven, and thus that 
 the whole Word communicates with the universal heaven. 
 
 XIV. THAT WITHOUT THE WORD, NO ONE WOULD HAVE ANY KNOW- 
 LEDGE OF GOD, OR OF HEAVEN AND HELL, OR OF A LIFE AFTER 
 DEATH, AND MUCH LESS OF THE LORD. 
 
 114. This follows as a common conclusion from all that 
 has been said and shewn ; as, that the Word is Divine Truth 
 itself, n. 1 — 1: that the Word is the medium of conjunction 
 with the angels of heaven, n. 62 — 69: that everywhere in the 
 "Word there is a marriage of the Lord and the Church, and con- 
 sequently a marriage of goodness and truth, n. 80 — 89; that 
 the state of the church is according to its understanding of 
 the Word, n. 76 — 79: that the Word is also in the heavens, 
 and that from thence the angels derive their wisdom, n. 70 — 
 75 : that through the Word also the nations and people without 
 the pale of the church derive their spiritual light, n. 101 — 113 : 
 beside many other things: from which it may be concluded, 
 that without the Word no one can have spiritual intelligence, 
 which consists in the knowledge of the Lord, of heaven and 
 hell, and a life after death ; nor, moreover, could know any 
 thing of the Lord, of faith and love to Him, nor, consequently, 
 any thing of redemption, by which nevertheless we have our 
 167 
 
Hi 116 THE DOCTRIXE OF THE NEW JERUSALEM 
 
 salvation. The Lord also says to His disciples, " Without me 
 ye can do nothing" (John xv. 5). "Man can receive nothing 
 except it be given him from heaven" (John iii. 27). 
 
 115. But there are persons who insist, and confirm them- 
 selves in the opinion, that man, without the Word, might 
 know the existence of a God, and likewise of heaven and hell, 
 with other points which the Word teaches, and who by that 
 means derogate from the authority and holiness of the Word, 
 if not with their mouth, yet in their heart; and it would not be 
 proper to reason with such persons from the Word, but from 
 the natural light of reason ; for they do not believe the Word, 
 but themselves. Inquire then of the light of reason, and you 
 will find that there are two faculties of life in man, called un- 
 derstanding and will, and that the understanding is subject to 
 the will, and not the will to the understanding; for the under- 
 standing only teaches and points out the way. Inquire further, 
 and you "will find that the will of man is his proprium, or self- 
 hood : that this, considered in itself, is evil : and that in conse- 
 quence of this his understanding is full of false apprehensions. 
 When you have made these discoveries, you will see, that man 
 of himself is not willing to understand any thing but what 
 comes from the pvoprium or selfhood of his will, nor would be 
 able unless there were some other source of knowledge. Man, 
 from the proprium of his will, is not desirous of understanding 
 any thing but what regards himself and the world. Every 
 thing of a higher nature is in darkness to him. When he saw 
 the sun, the moon, and the stars, if by chance he should reflect 
 on their origin, he would not be able to refer them to any other 
 creative power than their own ; for could he proceed farther 
 than many very learned men in the world have done, who, al- 
 though they were informed by the Word that God created all 
 things, have yet ascribed creation to nature ? What then would 
 have been their sentiments in case they had received no infor- 
 mation from the Word ? Is it credible, that the ancient philoso- 
 phers, as Aristotle, Cicero, Seneca, and others, who have written 
 about God, and the immortality of the soul, received their first 
 information on those subjects from their own understanding? 
 No, surely, but from others, to whom the information was 
 successively handed down from those who had it originally from 
 the AVoi'd. In like manner, the writers on natural religion do 
 not derive their knowledge on the subject from themselves, but 
 only confirm, by rational deductions, the truths they have learnt 
 from the church, which is in possession of the Word; and it is 
 possible there may be some amongst them who confirm such 
 truths, and yet do not believe them. 
 
 116. It has been permitted me to see people, born in re- 
 mote islands, who were possessed of rationality so far as relates 
 to civil concerns, and yet had no knowledge at all concerning 
 
 168 
 
KESl'ECTING THE SACKED SCKIl'TCKK. 
 
 11C, 117 
 
 God. Such persons, in the spiritual world, have the appear- 
 ance of apes; but whereas they are men of birth, and conse- 
 quently enjoy the capacity of receiving spiritual life, they are 
 instructed by angels, and by means of knowledges concerning 
 the Lord as to His human character, are made alive. "What 
 man of himself is, clearly appears from those who are in hell, 
 some of whom have been ranked among the learned and distin- 
 guished : these are unwilling to hear any thing of God, and on 
 that account cannot pronounce the word u God." I have seen 
 them, and conversed with them ; and I have also conversed 
 with some who have burst into the most violent wrath and anger 
 at the bare mention of God. Consider, therefore, what sort of 
 a creature man would have been, supposing him to have received 
 no information about God, when some, who have spoken about 
 God, have written about God, and have preached about God, 
 are in such a state. There are many such from among the 
 Jesuits. The reason, why they are in such a state, is, because 
 their wills are evil, and the will, as before observed, leads the 
 understanding, and robs it of the truths which it had received 
 from the Word.. If man could have known, of himself, that 
 there is a God, and a life after death, how comes it to pass 
 that he never discovered that man is a real man after death? 
 "Why does he imagine that his soul, or spirit, is like a puff of 
 wind, or ether, which has neither eyes to see, nor ears to hear, 
 nor mouth to speak, until it is re-united with its dead body and 
 its skeleton ? Supposing therefore a doctrine on the subject of 
 worship to be framed from the light of reason alone, would it 
 not establish the worship of self; as was the case in former 
 ages, and is also still the case with many who yet are instructed 
 by the "Word, that God alon>; :s to be worshipped ? It is not 
 possible that an}' other worship but that of self should proceed 
 from the jwoprvum or selfhood of man, not even the worship of 
 the sun and the moon. 
 
 117. The prevalence of religious worship from the most 
 early ages of the world, and the universal knowledge of a God 
 amongst the inhabitants of the globe, with some notion of a 
 life after death, are not to be ascribed to men, nor to their 
 self-derived intelligence, but to the ancient "Word mentioned 
 above, n. 101, 102,' 103; and, i'n succeeding times, to the 1s- 
 raelitish Word. From these two sources, religious knowledge 
 was propagated through all parts of India, with its islands; 
 through Egypt and Ethiopia into the kingdoms of Africa ; from 
 the maritime parts of Asia into Greece ; and from thence into 
 Italy. But as the "Word could not be written otherwise than 
 by representatives, which are such earthly existences as corre- 
 spond with heavenly ones, and are consequently significative of 
 them, therefore the religious notions of the Gentiles were 
 changed into idolatry, and in Greece were turned into fables; 
 1G9 
 
117, 118 THE DOCTRINE OF THE NEW JERUSALEM, ETC. 
 
 and the divine properties and attributes were considered as so 
 many separate gods, governed by one supreme Deity, whom 
 they called Jove, from Jehovah. That they had a knowledge 
 of paradise, of the flood, of the sacred fire, of the four ages, 
 beginning with that of gold and ending with that of iron, by 
 which in the Word are signified the four states of the church, 
 as in Daniel, chap. ii. 31- — 35, is well known. That the Ma- 
 hometan religion, which succeeded and destroyed the former 
 religious persuasions of many nations, was taken from the Word 
 of both Testaments, is also well known. 
 
 118. Lastly, I will mention what is the state of those after 
 death who ascribe all things to their own understanding, and 
 very little, if any thing, to the Word. They first become like 
 persons intoxicated, afterwards like idiots, and lastly they sink 
 into stupidity and sit in darkness. Let every one therefore 
 take heed to himself how he falls into such insaiiity. 
 
 TOSSSB. 
 
THE DOCTRINE 
 
 OF 
 
 FAITH 
 
 OF 
 
 NEW JERUSALEM 
 
DOCTRINE 
 
 OP 
 
 THE NEW JERUSALEM 
 
 RESPECTING 
 
 FAIT II. 
 
 BY EMANUEL S WEDENBORG, 
 
 Strvant of the I,crrd Jtsut 17,' j ist. 
 
 BEIN'Q A TRANSLATION OF 1113 WORK ENTITLED 
 «POCTRINA NOYJJ HIEROSOLYMiE DE FIDE." Amstelodami, 1T«3. 
 
 NEW YORK: 
 AMERICAN SWEDEXEORG PRINTING AND POLISITIXG SOCIETY. 
 
 1878. 
 
THE DOCTRINE 
 
 FAITH 
 
 OP 
 
 THE NEW JERUSALEM. 
 
 I. THAT FAITH IS AN INTERNAL ACKNOWLEDGMENT OF TRJTH. 
 
 1. The idea .attached to the term faith at the present day, 
 is this, that it consists in thinking a thing to bo so, because it 
 is taught by the church, and because it does not fall within the 
 scope of the understanding. For it is usual with those who 
 inculcate it to say, " You must believe, and not doubt." If 
 von answer, "I do not comprehend it," it is replied, that is 
 the very circumstance which makes a doctrine an object of faith. 
 Tims the faith of the present day is a faith in what is not 
 known, and may be called a blind faith : and as being the dic- 
 tate of one person abiding in the mind of another, it is an 
 historical faith [or a faith that depends on the authority of the 
 relater]. That this is not spiritual faith will be seen in what 
 follows. 
 
 2. Genuine faith, however, is an acknowledgment that a 
 thing is so, because it is true. For he who is in genuine faith 
 thinks and speaks to this effect: "This is true ; and therefore 
 I believe it." For faith is the assurance with which we embrace 
 that which is true; and that which is true is the proper object 
 of faith. A person of this character also, if he does not com- 
 prehend a sentiment, and see its truth, will say, "I do not 
 know whether this is true or not, therefore I do not yet believe 
 it. How can I believe what I do not comprehend ? Perhaps 
 it may be false." 
 
 3. But the common language is, that nobody can compre- 
 hend things of a spiritual or theological nature, because they 
 transcend our natural faculties. Spiritual truths, however, are 
 as capable of being comprehended as natural truths, and when 
 the comprehension of them is not altogether clear, still, when 
 
 175 
 
THE DOCTRINE OF FAITH 
 
 they are heard, they fall so far within the perception of tli6 
 hearer, that lie can discern whether they are truths or not, es- 
 pecially if lie be a person who is affected with truths. This it 
 has been granted mc to know from repeated experience. Op- 
 portunities have beci given me of conversing with the ignorant, 
 the dull, the stupid ; and also with persons who had been born 
 within the church, and had heard something of the Lord, of 
 faith, and of charity, but who nevertheless were immersed in 
 falses and in evils. It was given me to relate the arcana of 
 wisdom, and they comprehended them all, and acknowledged 
 their truth; but they were then in that light of the under- 
 standing which is proper to every man, and at the same time 
 in the glory of being thought intelligent. But this occurred 
 in my intercourse with spirits. Many who were present were 
 thus convinced, that spiritual things may be comprehended as 
 well as natural things, that is ; when they are heard or read ; 
 but it is more difficult for a man to discover them by unassisted 
 reflection. The reason that spiritual things admit of being 
 comprehended, is, because man, as to his understanding, is 
 capable of being elevated into the light of heaven, in which 
 light no other objects appear than such as are spiritual, which 
 are the truths of faith ; for the light of heaven is spiritual light. 
 
 4. Hence now it is that those who are in the spiritual affec- 
 tion of truth, enjoy an internal acknowledgment of it, As the 
 angels are in that affection, they utterly reject the tenet, That 
 the understanding ought to be kept in subjection to faith: 
 for they say, " How can you believe a thing, when you do not 
 see whether it is true or not?" And should any one affirm 
 that what he advances must nevertheless be believed, they 
 reply, " Do you think yourself a god, that I am to believe you \ 
 Or, that I am mad, that I should believe an assertion in which 
 I do not see any truth? If I must believe it, cause me to see 
 it." The dogmatizer is thus constrained to retire. Indeed, 
 the wisdom of the angels consists solely in this, that they see 
 and comprehend what they think. 
 
 5. There is a spiritual idea of which few have any know- 
 ledge, which enters by influx into the minds of those who are 
 in the affection of truth, and dictates interiorly, whether the 
 tiling which they are hearing or reading, is true or not. In 
 this idea are those who read the Word in illumination from the 
 Lord. To be in illumination is to be in perception, and thence 
 in an internal acknowledgment, that "This is true; and this." 
 Those who are in this illumination, are said to be "taught of 
 Jehovah" (Isaiah liv. 13; John vi. 45); and of them it is said 
 in Jeremiah, " Behold, the days come, — that I will make anew 
 covenant: — this shall be the covenant; — I will put my law in 
 theil inward parts, and write it in their hearts; and they shall 
 no more teach every man his neighbour, and every man his 
 
 17G 
 
OF THE NEW JERUSALEM. 
 
 5—11 
 
 brother, saving, Know ye Jehovah ; for they shall all know 
 Me" (xxxi. 31. 33, 31). 
 
 6. From these considerations it is plain, that faith and truth 
 are a one. This also is the reason that the ancients, who were 
 more accustomed to think of truth from affection than the 
 moderns, instead of faith nsed the word truth : and for the 
 same reason in the Hebrew language, truth and faith are ex- 
 pressed by one and the same word, namely, Amuna or Amen. 
 
 7. The reason why faith is mentioned by the Lord in the 
 Evangelists and in the Apocalypse, is, because the Jews did 
 not believe it to be true, that the Lord was the Messiah fore- 
 told by the prophets : and where truth is not believed, there 
 faith is mentioned. But still it is one thing to have faith and 
 believe in the Lord, and another to have faith in, or believe, 
 any man. The difference shall be explained below. 
 
 8. Faith separated from truth entered and invaded the 
 church together with the dominion of popery, because the chief 
 security of that religion was ignorance of the truth. For 
 which reason also they forbade the reading of the "Word : other- 
 wise they could not have been worshipped as deities, nor their 
 saints invoked, nor idolatry introduced to such an extent, as 
 that their carcases, bones, and sepulchres, should be thought 
 holy, and be converted into sources of lucre. Hence it is 
 plain what enormous falsities a blind faith is capable of pro- 
 ducing. 
 
 9. A blind faith continued also afterwards among many of 
 the Reformed, owing to their separating faith from charity : for 
 those who do this cannot but be in ignorance of the truth, and 
 will give the name of faith to the mere thought that a thing is 
 so, without having any internal acknowledgement that so it is. 
 A.mong these also, ignorance is the security of their tenets ; 
 for so long as ignorance reigns, with the persuasion that things 
 of a theological nature are too high for the understanding, 
 they can talk without being contradicted ; and others suppose 
 their notions are true, and that they themselves know what 
 they mean. 
 
 10. The Lord said to Thomas, "Because thou hast seen 
 me, thou hast believed ; blessed are they that have not seen 
 and yet have believed" (John xx. 29) : by which is not meant 
 a faith separate from the internal acknowledgment of truth, but 
 that those are blessed who do not see the Lord with their eyes, 
 as Thomas did, and yet believe that He is: for this is seen in 
 the light of truth which is from the "Word. 
 
 11. Since the internal acknowledgment of truth is faith, 
 and faith and truth are a one, as was observed above (n. 2, 4, 
 5^6), it follows that an external without an internal acknow- 
 ledgment is not faith; and also, that a persuasion of what is 
 false is not faith. An external without an internal acknow- 
 
 177 
 
11—15 
 
 THE DOCTRINE OF FAITH 
 
 ledgment is a faith in what is not known ; and faith in what is 
 not known is only knowledge [scientia], which is a thing of the 
 memory, and which, if confirmed, becomes a persuasion. Those 
 who are principled herein think that a tenet is true, because 
 another says so ; or they think it is true in consequence of 
 having confirmed it : and yet a false sentiment may be as easily 
 confirmed as a true one, and sometimes more strongly. By 
 thinking that a tenet is true in consecpience of having confirmed 
 it, is meant, to think that what another says is true, and to 
 confirm it without previous investigation. 
 
 12. If any one thinks with himself, or says to anothei 
 " Who can have that internal acknowledgment of truth, which 
 is faith? I cannot:" I will tell him how he may: "Shun evils 
 as sins, and apply to the Lord : then you will have as much as 
 you desire." That he who shuns evils as sins is in the Lord, 
 may be seen in the Doctrine of Life for the New Jeru- 
 salem, n. 18—31. That he loves truth and sees it, n. 32—41, 
 of the same; and, that he has faith, n. 42 — 52, of the same. 
 
 n. THAT AN INTERNAL ACKNOWLEDGMENT OF TRUTH, WHICH 
 IS FAITH, CANNOT EXIST WITH ANT BUT SUCH AS ARE IN 
 CHARITY. 
 
 13. What faith is, has been explained above; here we will 
 explain what charity is. 
 
 Charity in its origin is the affection of good : and as good 
 loves truth, the affection of good produces the affection of truth ; 
 and, by the affection of truth, the acknowledgment of truth, 
 which is faith. By these in their series, the affection of truth 
 exists, and becomes charity. This is the progression of charity, 
 from its origin, which is the affection of good, through faith, 
 which is the acknowledgment of truth, to its end, which is 
 charity. Its end is action. Hence it appears how love, which 
 is the affection of good, produces faith, which is the same as 
 the acknowledgment of truth, and by this produces charity, 
 which is the same as the act of love through faith. 
 
 14. But to set this in a clearer light. Good is nothing else 
 but use ; wherefore charity in its origin is the affection of use : 
 and as use loves the means necessary for its existence, charity 
 produces the affection of means, whence results the knowledge 
 of what they are. Through these in their series the affection 
 of use exists and becomes charity. 
 
 15. Their progression is like the progression of all things 
 that belong to the will, through the understanding, into acts in 
 the body. The will produces nothing of itself without the un- 
 
 178 
 
OF THE NKW JERUSALEM. 
 
 15—18 
 
 derstanding, nor does the understanding produce any tiling of 
 itself without the will; they must act in conjunction that any 
 thing may exist. Or, what amounts to the same, affection, 
 which is of the will, produces nothing of itself except by means 
 of thought, which is of the understanding, and vice verm: they 
 must act in conjunction that any thing may exist. For con- 
 sider: if from thought you remove affection proceeding from 
 some love or other, can } - on think ? Or if from affection you 
 remove thought, can you be affected by any thing? Or, what 
 amounts to the same, if from thought you remove affection, 
 can you speak? Or if from affection you remove thought or 
 understanding, can you do any thing? It is the same with 
 charity and faith. 
 
 16. These truths may be illustrated by comparison with a 
 tree. A tree, in its origin, is a seed, in which there is an 
 effort [conatus] to produce fruit. This effort being excited by 
 heat, first produces a root, and from it a stem or stalk with 
 branches and leaves, and lastly fruit; and thus the effort to 
 fructify comes into existence. From this it is plain, that the 
 effort to produce fruit is perpetual in the whole of the progres- 
 sion, until it comes into existence or effect; for if it were to 
 cease, the faculty of vegetating would instantly perish. This 
 is the application. The tree is man ; the effort to produce 
 means, is, with man, from his will in his understanding; the 
 stem or stalk with its branches and leaves, are, in man, the 
 instrumental means, and are called the truths of faith ; fruits, 
 which are the ultimate effects of the effort in a tree to fructify, 
 are, in man, uses: in these his will comes into existence. Hence 
 it may be seen, that the will of producing uses, by means of 
 the understanding is perpetual through the whole progression, 
 until it comes into existence. Respecting the will and the un- 
 derstanding, atid their conjunction, see the Doctrine of Life 
 for tBe New Jerusalem, n. 43. 
 
 17. From what has now been said it is evident, that charity, 
 so far as it is the affection of good or of use, produces faith, as 
 the means whereby it may exist ; consequently, that charity and 
 faith, in effecting uses, act in conjunction : also, that faith does 
 not. produce good or use from itself, but from charity ; for faith 
 is charity as to its means of operation. It is therefore a fallacy 
 to suppose that faith produces good as a tree does fruit, — the 
 tree is not faith, but the tree is man. 
 
 18. It should be known, that charity and faith form a one, 
 as do the will and the understanding; since charity is of the 
 will, and faith of the understanding. In like manner, charity 
 and faith form a one, as do affection and thought; since affec- 
 tion is of (he will, and thought of the understanding So again, 
 charity and faith form a one. as do goodness and truth ; because 
 good is of the affection, which is of the will, and truth of the 
 
 179 
 
18—20 
 
 THE DOCTRINE OF FAITH 
 
 thought, which is of the understanding. In a word, charity 
 and faith make a one, like essence and form ; for the essence of 
 faith is charity, and the form of charity is faith. Hence it is 
 evident, that faith without charity is like a form -without an 
 essence, which is not any tiling; and that charity without faith 
 is like an essence without a form, which likewise- is not any 
 thing. 
 
 19. It is with charity and faith in man just as it is with the 
 motion of the heart, which is called its systole and diastole, and 
 the motion of the lungs, which is called respiration. There is 
 also an entire correspondence of these with the will and under- 
 standing of man, and thus with charity and faith: wherefore 
 also the will and its affection are meant by the heart, when 
 mentioned in the Word, and the understanding and its thought 
 by the soul, and also by the spirit. It may here he necessary 
 to apprize the unlearned reader, that the primary meaning of 
 the words for sonl and spirit, in the Hebrew and Greek lan- 
 guages, as also in the Latin, is breath, by which word, likewise, 
 the}* are frequently translated. It is only in a secondary and 
 figurative sense that these words are used to denote that part of 
 man which lives after death. Hence to yield the breath is to 
 retain animation no longer [emittere animam, est non amplius 
 animare] ; and to give up the ghost is to respire no longer fet 
 emittere spiritum, est non amplius resjnrare]. From which it 
 follows that there can be no faith without charity, nor charity 
 without faith ; and that faith without charity is like the respira- 
 tion of the lungs without a heart, which cannot take place in 
 any living thing, but in an automaton only ; and that charity 
 without faith is like a heart without lungs, in which case there 
 can be no conscious life : consequently, that charity by faith 
 accomplishes uses, as the heart by the lungs accomplishes ac- 
 tions. So great, indeed, is the similitude between the heart 
 and charity, and between the lungs and faith, that in the spi- 
 ritual world it is known by a person's breathing, what is the 
 nature of his faith, and by the beating of his heart, what is 
 the nature of his charity. For angels and spirits, as well as 
 men, live from the heart and by respiration : thence it is that 
 they, as well as men in this world, feel, think, act and speak. 
 
 20. Since charity is love towards our neighbour, what our 
 neighbour is shall alsobe explained. Our neighbour, in a natural 
 sense, is man, both collectively and individually. Man in the 
 aggregate, is the church, our country, and society: and man 
 as an individual is our fellow-citizen, who in the Word is called 
 our brother and companion. But, our neighbour, in a spiritual 
 sense, is good : and as use is good, our neighbour, in a spiritual 
 sense, is use. 
 
 That use is our spiritual neighbour, every one must acknow- 
 ledge. For who loves a man merely as a person, and not rather 
 " 180 
 
OF THE XEW JERUSALEM. 
 
 20—23 
 
 for something in him, by virtue of which he is what he is? 
 Therefore he loves him for his quality; for that is the man. 
 This quality which is love is his use, and is called good ; where- 
 fore this is our neighbour. As the Word in its bosom is spiritual, 
 therefore, in its spiritual sense, this love of good is what is 
 signified by loving our neighbour. 
 
 21. But it is one thing to love onr neighbour from the good 
 or use that is in him towards ourselves, and another to love our 
 neighbour from the good or use that is in ourselves towards him. 
 To love our neighbour from the good or use in him to ourselves, 
 even a bad man can do ; but to love our neighbour from our own 
 good or use towards him, can only be done by a good man : for 
 he loves good from good, or loves use from the affection of use. 
 The difference between these is described by the Lord in Mat- 
 thew, v. 42, 43. It is said by many, "I love him because he 
 loves me, and does me good ;" but still to love him for that 
 reason only, is not to love him interiorly, unless he that so loves 
 is principled in good, and thence loves the good of the other. 
 The one is in charity ; but the other is only in friendship, which 
 is not charity. 
 
 He who loves his neighbour from charity, conjoins himself 
 with the good that is in him ; and not with his person, except 
 so far and so long as he is in good. Such a man is spiritual, and 
 loves his neighbour spiritually. But he who loves another only 
 from friendship, conjoins himself with his person, and at the 
 same time with the evil that is in him. The latter after death 
 cannot, without great difficulty, be separated from the person 
 who is in evil : but the former can. Charity does this by faith ; 
 because faith is truth ; and the man who is in charity examines 
 and discovers, by means of truth, what ought to be beloved, 
 and, in loving and conferring benefits, regards the quality of 
 the other's use. 
 
 22. Love to the Lord is love properly so called, and love 
 towards our neighbour is charity. Love to the Lord is not com- 
 municated to man except in charity. In this the Lord conjoins 
 himself with man. 
 
 Since faith in its essence is charity, it follows, that no one 
 can have faith in the Lord except he be in charity. From this, 
 by means of faith, there is a conjunction; by charity, a con- 
 junction of the Lord with man; and by faith, a conjunction of 
 man with the Lord. That the conjunction is reciprocal, may 
 be seen in the Doctrine of Life for the New Jerusalem, 
 n. 102—107. 
 
 23. In a word : In proportion as any one shuns evils as sins, 
 and looks to the Lord,' he is in charity, and therefore in the 
 same proportion he is in faith. That in proportion as any one 
 6huns evils as sins and looks to the Lord, he is in charity, may 
 be seen in the Doctrlxe of Life for the New Jerusalem. 
 
 181 
 
23— 2T 
 
 THE DOCTRINE OF FAITH 
 
 n. 67 — 73 ; also n. 74 — 91 ; and that in the same proportion he 
 lias faith, n. 42 — 52. What charity is, in a proper sense, may 
 be seen in n. 114 of the same work. 
 
 24. From all that has been thus far said, it is manifest that 
 a saving faith, which is an internal acknowledgement of truth, 
 cannot be communicated to any, except to such as are in charity. 
 
 I1J. THAT THE KNOWLEDGES [COGNITIONES] OF WHAT IS TRUE 
 AND GOOD ARE NOT THE KNOWLEDGES OF FAITH, BEFORE A 
 MAN IS IN CHARITY ; BUT THAT THEY ARE A STORE-HOUSE, 
 OUT OF WHICH THE FAITH OF CHARITY MAY BE FORMED. 
 
 25. Man has the affection of knowing from his earliest 
 childhood. By it he learns many things which will be of use 
 to him, and many which will be of no use. When he growa 
 up, by application to some business, he acquires the things 
 which relate to his business : this then becomes his use, — that 
 by which he is affected. Thus commences the affection of use, 
 whkdi produces the affection of the means [media], whereby he 
 acquires his business, which is his use. 
 
 This progression takes place with every one in the world : 
 because every one has some business, to which he proceeds, 
 from the use which is his end, by the means to the use itself, 
 which is the effect. Since, however, this use, together with 
 the means of attaining it, is for the purposes of life in this 
 world, the affection of it is natural. 
 
 2G. But since every man regards not only the uses con- 
 ducive to a life in this world, but will also regard the uses 
 conducive to a life in heaven ; since he will enter into this after 
 his life in the world, and will live therein afterwards to eternity. 
 Wherefore every one from his childhood procures for himself 
 — from the Word, or from the doctrine of the church, or from 
 preaching, — knowledges of what is true and good, which are 
 for the purposes of that life, and deposits them in his natural 
 memory ; acquiring them in greater or less abundance, accord- 
 ing to his connate affection of knowing, and according as this 
 has been increased by various excitements. 
 
 27. But all these knowledges, whatever may be their num- 
 ber and quality, are only a storehouse, from which the faith 
 of charity may be formed; and this faith is not formed, except 
 in proportion as he shuns evils as sins. If he shun evils as 
 sins, then these knowledges become those of the faith which 
 has in it spiritual life : but if he do not shun evils as sins, these 
 knowledges are knowledges only, and do not become those of a 
 faith which has in it any spiritual life. 
 182 
 
OF THE NEW JERUSALEM. 
 
 28—31 
 
 28. This storehouse is especially necessary, because without 
 it faith cannot be formed ; for the knowledges of truth and of 
 good enter into faith and compose it. If there be none of these, 
 faith does not exist ; for a faith entirely empty and void is not 
 given : if they be few, a scanty and meagre faith is formed ; if 
 they be many, a faith rich and full, according to their abun- 
 dance, is formed. 
 
 29. But let it be known, that the knowledges of genuine 
 truth and good constitute faith, and by no means the know- 
 ledges of the false ; for faith is truth, as has been observed 
 above, n. 5 — 11 ; and falsity, because it is the opposite of 
 truth, destroys faith. Neither can charity exist where there 
 are mere falsities ; for, as was said above, n. IS, charity and 
 faith form a one, just as good and truth form a one. Hence it 
 also follows, that no knowledges of genuine truth and good 
 form no faith ; that a few form some faith ; and that many con- 
 stitute a faith which is enlightened according to their fulness. 
 Such as is a man's faith originating in charity, such is his 
 intelligence. 
 
 30. There are, 'hioreover, many persons who have not an 
 internal acknowledgment of truth, and yet have the faith of 
 charity. They are such as in their life have had respect to the 
 Lord, and from a principle of religion have avoided evils ; but 
 who have been kept from thinking of truths by cares and busi- 
 ness in the world, and also from a want of truths in their 
 teachers. Yet these interiorly, or in their spirit, are in the 
 acknowledgment of truth, because they are in the affection 
 of it ; wherefore after death, when they become spirits, and are 
 instructed by angels, they acknowledge truths and receive them 
 with joy. But it is otherwise with those who in their life have 
 not had respect unto the Lord, and have not avoided evils from 
 a principle of religion. These interiorly, or in their spirit, are 
 not in any affection of truth, and therefore not in any ac- 
 knowledgment of it : wherefore after death, when they become 
 spirits, and are instructed by angels, they are unwilling to 
 knowledge truths, and therefore do not receive them. For the 
 evil of life interiorly hates truths ; but the good of life interiorly 
 loves truths. 
 
 31. The knowledges of what is good and true which precede 
 faith, appear to some as though they were of faith ; but yet 
 they are not. Their thinking and saying that they believe, is 
 no proof that they really do believe Neither do such know- 
 ledges constitute faith ; for they only consist in thinking that 
 a thing is so, without any internal acknowledgment that the 
 truths professed are truths ; and faith in unknown truths is a 
 species of persuasion remote from internal acknowledgment. 
 As soon, however, as charity is implanted, then those know- 
 ledges become the knowledges of faith ; but no farther than there 
 
 383 
 
31 — 33 
 
 THE DOCTRINE OF FAITH 
 
 is charity in that faith. In the first state, before charity is 
 perceived, faith appears to them to he in the first place, and 
 charity in the second ; hut in the second state, when charity is 
 pefcfeived, faith stands in the second place, and charity in the 
 first. The first state is called reformation ; the second state is 
 called regeneration. "When a man is in this latter state, then 
 wisdom increases in him daily ; and good daily multiplies truths, 
 atid makes them fruitful. He is then like a tree which hears 
 fruit, and in its fruit deposits seeds, from which new trees are 
 produced, and at length a garden. Then he hecomes truly a 
 man, and after death an angel, in whom charity constitutes the 
 life, and faith of the form, which is beautiful according to 
 its quality ; but his faith is then no longer called faith but in- 
 telligence. 
 
 From these considerations it may appear, that the all of 
 faith is from charity, and nothing of it from itself: also, that 
 charity produces faith, and not faith charity. The knowledges 
 of truth, which precede, are just like the provision in a barn, 
 which does not nourish a man, unless, having an appetite for 
 food, he takes out the corn for use. 
 
 32. It shall also be explained, how faith is formed from 
 charity. Every man has a natural mind and a spiritual mind; 
 a natural mind for the world, and a spiritual mind for heaven. 
 Man as to his understanding is in both ; but not as to his will, 
 before he slums and turns away from evils as sins. When he 
 does this, his spiritual mind is open also in respect to the will ; 
 and then there flows thence into the natural mind spiritual heat 
 from heaven ; which heat in its essence is charity, and gives 
 life to the knowledges of truth and good which are therein, and 
 out of them forms faith. The case herein is just as it is with a 
 tree, which does not receive vegetative life before heat flows 
 from the sun, and joins itself with the light, as occurs in the 
 season of spring. There is, moreover, a full parallelism between 
 the vivification of man and the vegetation of a tree, in this 
 respect, that the one is effected by the heat of this world, and 
 the other by the heat of heaven : wherefore also man is so often 
 likened to a tree by the Lord. 
 
 33. From these few observations it may appear, that the 
 knowledges of truth and good are not of faith before a man is 
 in charity ; but that they are a storehouse, out of which the 
 faith of charity may be formed. The knowledges of truth be- 
 come truths in a regenerate man, as do likewise the knowledges 
 of good ; for the knowledge of good is in the understanding, 
 but the affection of good is in the will : and that is called truth 
 which is in the understanding, and that is called good which is 
 in the will. 
 
 184 
 
OF THE NEW JERUSALEM. 
 
 34—38 
 
 IV. A UNIVERSAL IDEA OF THE CHRISTIAN FAITH. 
 
 31. The Christian faith in its universal idea is this : "That 
 the Lord from eternity, who is Jehovah, came into the world 
 to subjugate the hells, and to glorify His Humanity; that with- 
 out this no mortal could be saved ; and that those are saved 
 who believe in Him." 
 
 35. This is called the Christian faith in its universal idea., 
 because it is the universal of faith, and the universal of faith is 
 that which enters into the whole and every part of it. It is a 
 universal of faith, that God is one in person and essence in 
 whom there is a trinity ; and that the Lord is that God. It is 
 a universal of faith, that no mortal could have been saved, 
 unless the Lord had come into the world. It is a universal of 
 faith, that lie came into the world that He might remove hell 
 from man ; and He removed it by combats against it, and by 
 victories over it ; thus He subjugated it, and reduced it to order 
 and under obedience to Himself. It is also a universal of faith, 
 that He came into the world to glorify the Humanity, which He 
 took upon Him in the world ; that is, to unite it to the Divi- 
 nity from which are all things : it is thus, that having subju- 
 gated hell, He keeps it in order and under obedience to Himself 
 to eternity. As neither of these ends could have been effected 
 except by temptations even to the last of them, which was His 
 passion on the cross, therefore He endured that also. These 
 are the universals of the Christian faith respecting the Lord. 
 
 36. The universal of the Christian faith on man's part is, 
 to believe in the Lord; for by believing in Him, conjunction 
 with Him is effected, whereby is salvation. To believe in Him 
 is to have confidence that He will save : and because no one can 
 have such confidence, but He who lives a good life, therefore 
 this also is implied by believing in Him. 
 
 37. Of these two universals of the Christian faith, the first, 
 which relates to the Lord, is treated of specifically in The 
 Doctrine of the New Jerusalem concerning the Lord; 
 and the second, which relates to man, in The Doctrine of 
 Life for the .New Jerusalem: wherefore there is no occasion 
 to enter into any further explanation of them here. 
 
 V. A UNIVERSAL IDEA OF THE FAITH GENERALLY PREVAILING. 
 
 38. The faith generally prevailing, in its universal idea, is 
 this: "That God the Father sent His Son to make satisfaction 
 for the human race, atid that by reason of this the Son's merit, 
 He is moved to compassion, and saves those who believe this;'' 
 185 
 
3S— 40 
 
 THE DOCTRINE OF FAITH 
 
 or, according to others, " those who believe this, and at the 
 same time do good." 
 
 89. But that it may be seen more clearly what the nature of 
 this faith is, I will state in order the several things which it 
 implies. 
 
 The faith of the present day, 
 
 I. Supposes God the Father and God the Son to be two ; 
 both from eternity. 
 
 II. It supposes that God the Son came into the world by 
 the will of the Father, to make satisfaction for the human race; 
 who otherwise would have perished in eternal death by the 
 divine justice, which they also call vindictive justice. 
 
 III. It supposes the Son to have made satisfaction by fulfil- 
 ling the law, and by the passion of the cross. 
 
 IV. It supposes the Father to have been moved to compas- 
 sion by these acts of the Son. 
 
 V. It supposes the Son's merit to be imputed to those who 
 believe this. 
 
 YI. It supposes this to take place in an instant ; and that 
 therefore it may do so, if not before, even at the point of death. 
 
 VII. It supposes somewhat of temptation, and then deli- 
 verance through that faith. 
 
 VIII. It supposes such as these, especially, to have trust 
 and confidence. 
 
 IX. It supposes that such as these, especially, enjoy justifi- 
 cation, the plenary grace of the Father for the Son's sake, the 
 remission of all sins, and thus salvation. 
 
 X. The more learned suppose, that there is present with 
 persons thus justified an effort towards good which operates 
 secretly, and does not manifestly move the will ; others suppose 
 a manifest operation : both by the Holy Ghost. 
 
 XI. Of those who confirm themselves in this notion, that 
 no one can do good from himself, which is really good, and 
 which is not meritorious, and that they are not under the yoke 
 of the law, the majority omit, and do not think of the evil and 
 the good of life ; for they say within themselves that good works 
 do not save, neither does evil condemn, because faith alone 
 docs all things. 
 
 XII. In general, they suppose the understanding ought to 
 be kept in subjection to this faith, calling that faith which is 
 not understood. 
 
 40. To illustrate and investigate the truth or otherwise, 
 of these several propositions, is unnecessary; that must ap- 
 pear clearly from what has been said above, and also particu- 
 larly from what is proved from the Word, and at the same time 
 rationally confirmed, in The Doctrtne of Life for the .New 
 Jerusalem, and in The Doctrine of the New Jerusalem 
 
 RESPECTING THE LoRD. 
 
 186 
 
OF THE NEW JERUSALEM. 
 
 41, 42 
 
 41. But yet that it may be seen what is the nature of faith 
 boparated from charity, and what the nature of faith not' sepa- 
 rated from charity, I will communicate what I have heard from 
 an angel of heaven. He told me that he had conversed with 
 many of the Reformed, and had heard what the nature of their 
 faith was ; and he related what had passed between himself and 
 one who was in faith separated from charity, and another who 
 was in faith not separated from charity, and what he had heard 
 from both. He stated that he questioned them, and that they 
 replied ; and as these conversations are adapted to throw light 
 on the subject, I will here relate them. 
 
 42. The angel said that he thus conversed with him who 
 was in faith separated from charity: 
 
 "Friend, who art thou?" He replied, "lam a Christian 
 of the Reformed Church." " What is thy doctrine, and the 
 religion thou derivest from it?" He replied, "It is faith." He 
 said, " What is the nature of thy faith ? " The other made 
 answer, "My faith is, that God the Father sent His Son to 
 make satisfaction for the sins of mankind ; and that those are 
 saved who believe this." He then asked him, " What more 
 dost thou know respecting salvation ?" To which he replied, 
 "Salvation is obtained by that faith alone." lie said further, 
 "What dost thou know of redemption?" He answered, "It 
 was effected by the passion of the cross, and the Son's merit is 
 imputed through that faith." Again: "What dost thou know 
 of regeneration?" He answered, "It is effected by faith." 
 " What dost thou know of repentance and the remission of 
 sins?" His reply was, "They are attained by that faith." 
 " Tell me what thou knowest of love and charity ?" His answer 
 was, "They are that faith." "Tell me what thou knowest 
 of good works?" He replied, " They are that faith." "Tell 
 me what thou thinkest of all the commandments in the Word ? " 
 He made answer, "They are included in that faith." Then he 
 said, " What then, art thou to do nothing?" His answer was, 
 " What can I do ? I cannot do good, which is really good, 
 from myself?" He said, "Canst thou have faith from thyself?" 
 His reply was, " I cannot." He said, " How then canst thou 
 have faith?" He replied, "This I do not inquire into. I will 
 have faith." At length he said, "Dost thou know any thing 
 more respecting salvation?" His answer was, "What more 
 should I know, when salvation is obtained by that faith alone?" 
 Then the angel said, "Thou answerest like a musician who can 
 sound but one note; I hear nothing but faith. If that is what 
 thou knowest, and nothing more, thou knowest nothing. De 
 part hence* and see thy companions." So he departed, and 
 round them in a desert where there was no grass. He asked 
 what was the reason of this ; and was answered, " Because 
 there is nothing of the church in them." 
 187 
 
43— 45 
 
 THE DOCTRINE OF FAITH 
 
 43. Tho -ingel thus spoke with Mm who was in faith not 
 separated from charity : 
 
 "Friend, who art thou?" ITe answered, "I am a Christian 
 of the Reformed Church." " What is thy doctrine and thenco 
 thy religion ?" lie replied, " Faith and charity." He said, 
 "Are these two?" The answer was, " They cannot be sepa- 
 rated." He said. "What is faith?" The other replied, "It 
 is to believe what the "Word teaches." He said, " What is 
 charity?" The answer was, "It is to do what the Word 
 teaches." He said, " Hast thou only believed these things, or 
 hast thou also done them?" His answer was, "I have also 
 done them." 
 
 The angel of heaven then looked at him, and said, " My 
 friend, come along with me, and dwell with us." 
 
 VI. ON THE NATURE OF FAITH SEPARATED FE01I CHARITT. 
 
 44. That it may be seen what the nature of faith is, when 
 separated from charity, I will shew it in its nakedness, as 
 follows : 
 
 " That God the Father, being angry with mankind, rejected 
 them from Him, and out of justice resolved to avenge Himself 
 by their eternal damnation. And that he said to the Son, 
 ' Descend ; fulfil the law and take upon thyself the damnation 
 destined for them ; and then peradventure I shall be moved to 
 compassion.' Wherefore He descended, and fulfilled the law, 
 and suffered Himself to be hanged on the cross, and cruelly 
 put to death. Which being done, He returned to the Father, 
 and said, 'I have taken upon myself the damnation of man- 
 kind ; therefore now be thou merciful ;' thus interceding for 
 them. But He had for answer, ' For their own sakes I cannot ; 
 however, as I saw thee on the cross, and beheld thy blood, I 
 am moved to compassion. Still I will not pardon them ; I will 
 only impute unto them thy merit; and that, only to those who 
 acknowledge this. This shall be the faith by which they may 
 be saved.' " 
 
 45. Such is that faith exhibited in its nakedness. Who 
 that has any enlightened reason does not see in it inconsist- 
 encies, which are contrary to the very Divine Essence ? as, that 
 God, who is love itself and mercy itself, could, out of anger 
 and consequent vengeance, condemn men and devote them to 
 hell? also, that He should desire to be moved to compassion 
 by beholding the condemnation transferred to His Son ; and by 
 a view of His sufferings upon the cross and of His blood? 
 Who possessing any enlightened reason does not see that one 
 God could not say to another God, who was His equal, " I do 
 
 188 
 
OF THE NEW JERUSALEM. 
 
 45— 48 
 
 not pardon tliein, but I impute to them thy merit?" as well as 
 also, " Now let them live as they please ; only let them believe 
 this, and they shall be saved ?" Not to mention other absurdi- 
 ties. 
 
 4G. But the reason w hy these things are not seen, is, be- 
 cause they have induced a blind faith, and thereby have shut 
 people's eyes and stopped their ears. Shut people's eyes, and 
 stop their ears, that is, cause them not to think from any un- 
 derstanding, and then tell those who are impressed with any 
 idea of life eternal whatever you will, and they will believe it : 
 yea, though you should tell them that God can be angry and 
 breathe vengeance; that God can inflict eternal damnation upon 
 any one ; that God requires to be moved to compassion by His 
 Son's blood : that he will impute and attribute that to man as 
 a merit of his own, and will save him by his barely thinking 
 so; as well as also, that one God could stipulate and enjoin 
 such things to another God of one essence with Himself; with 
 any other extravagances of a similar kind. But open your eyes 
 and unstop your ears, that is, think of the above notions from 
 your understanding ; and you will see their utter disagreement 
 with truth itself. 
 
 47. Shut people's eyes, stop their ears, and cause them not 
 to think from any understanding ; then might you not induce 
 them to believe that God has given all His power to a man [the 
 Pope], that he might be as God upon earth ? Might you not 
 induce them to believe that dead men ought to be invoked ? 
 that people ought to uncover their heads, and fall upon their 
 knees, before their images? and that their carcases, bones, and 
 sepulchres, are holy and ought to be venerated? But if you 
 open your eyes, and unstop your ears, that is, if you think of 
 these things from any understanding, will you not view them 
 as enormities which human reason must abominate? 
 
 48. "When these things, and the like, are received by a man 
 whose understanding is shut up from a principle of religion, 
 may not the temple in which he performs divine worship be 
 then compared to a den or cavern under ground, where he does 
 not know what the objects are which he sees? And may not, 
 his religion be compared to an apartment in a house in which 
 there are no windows ? And his voice, when worshipping, to 
 sound, and not to speech ? With such a man an angel of hea- 
 ven cannot converse, because the one does not understand the 
 language of the other. 
 
 1*9 
 
64. -52 
 
 THE DOCTRINE OF FAITH 
 
 VII. I'TIAT THOSE WHO ARE IN FAITH SEPARATED FROM CHARITY, 
 ARE REPRESENTED IN THE WORD BY THE PHILISTINES. 
 
 49. In the Word, by all tlie names of nations and people, 
 as also of persons and places, are signified things relating to 
 the church ; the church itself by Israel and Judah, because it was 
 established among them, and various religious opinions [reli- 
 giosa] by the nations and people round about them ; religious 
 opinions which accorded with the truth by the good nations, 
 and discordant religious opinions by the wicked nations. There 
 are two evil religious opinions into which every church degene- 
 rates in process of time : the one consists in adulterating its 
 goods, and the other in falsifying its truths. That religions 
 principle which adulterates the goods of the church, derives its 
 origin from the love of rule ; and the other religious principle 
 which falsifies the truths of the church, derives its origin from 
 the pride of self-derived intelligence. The religious principle 
 which takes its origin from the love of rule, is meant in the 
 Word by Babylon ; and that which takes its origin from the 
 
 gride of self-derived intelligence, is meant in the Word by 
 hilistsea. It is well known who those of Babylon are at this 
 day ; but it is not known who those of Philistaea are. Those 
 are of Philistsea wdio are in faith and not in charity. 
 
 50. That those are of Philistaea who are in faith and not 
 in charity, may appear from various things which are said of 
 them in the Word, when understood in the spiritual sense ; as 
 well from their disputes with the servants of Abraham and 
 Isaac, as recorded in Gen. xxi. and xxvi., as from their wars 
 with the children of Israel, related in the book of Judges, and 
 in the books of Samuel and of Kings ; for all the w r ars de- 
 scribed in the Word, involve and signify, in the spiritual sense, 
 spiritual wars. And because this religious principle, which 
 consists in faith separated from charity, continually desires 
 to invade the church, therefore the Philistines remained in 
 the land of Canaan, and frequently infested the children of 
 Israel. 
 
 51. Because the Philistines represented those who are in 
 faith separated from charity, therefore they were called the 
 uncircumcised, and by the uncircumcised are meant those who 
 are without spiritual iove, and thence are only in natural love : 
 spiritual love is charity. The reason why these are called the 
 uncircumcised^ is, because by the circumcised are meant those 
 who arc in spiritual love. That the Philistines are called the 
 uncircumcised^ may be seen 1 Sam. xvii. 26, 36 ; 2 Sam. i. 20; 
 and in other places. 
 
 52. That those who are in faith separated from charity were 
 represented by the Philistines, is manifest not only from theii 
 
 190 
 
OF THE NEW JERUSALEM. 
 
 52—51 
 
 wars with the children of Israel, but also from many other cir- 
 cumstances which are recorded of them in the Word; as from 
 those which are related of Dagon their idol; as of the hemor- 
 rhoids and mice with which they were smitten and infested for 
 placing the ark in the temple of their idol ; and from the other 
 things which occurred at the same time, and are mentioned 
 1 Sam. chap. v. and vi.; likewise from the history of Goliath, 
 who was a Philistine, and was slain by David, as related 1 Sam. 
 chaj). xvii. For Dagon, their idol, was above like a man, and 
 below like a fish; by which was represented their religion, 
 which, by reason of faith, was as it were spiritual, but, from 
 having no charit} T , was merely natural. By the emerods, or 
 hemorrhoids, with which they were smitten, were signified their 
 filthy loves. By the mice with which they "were infested, was 
 signified the devastation of the church by falsifications of the 
 truth. And by Goliath, who was slain by David, was repre- 
 sented the pride of their self-derived intelligence. 
 
 53. That those who are in faith separated from charity were 
 represented by the Philistines, appears also from the prophetic 
 parts of the Word, where they are treated of ; as from these 
 following. In Jeremiah: " Against the Philistines : — Behold, 
 waters rise up out of the north, and shall be an overflowing 
 flood, and shall overflow the land and all that is therein : the 
 city, and them that dwell therein : so that the men shall cry, 
 and every inhabitant of the land shall howl : Jehovah shall 
 spoil [vastate] all the Philistines'' (xlvii. 1, 2, 4). Waters 
 rising up out of the north are falses from bell; which shall 
 be an overflowing flood, and shall overflow the land and all that 
 is therein, signifies the devastation by them of all things of 
 the church ; the city, and them that dwell therein, signifies the 
 devastation of all its truths of doctrine; so that the men shall 
 cry, and every inhabitant of the earth shall howl, signifies a 
 want of all truth and goodness in the church ; Jehovah shall 
 spoil [vastate] all the Philistines, signifies their destruction. 
 In Isaiah: "Rejoice not thon, Avhole Philistaea, because the 
 rod that smote thee is broken ; for out of the serpent's root 
 shall come forth a cockatrice, and his fruit shall be a fiery flying 
 serpent" (xiv. 29). Rejoice not thon, whole Philistaea, signifies 
 let not them who are in faith separated from charity rejoice that 
 they still remain ; for out of the serpent's root shall come forth 
 a cockatrice, signifies that from the pride of self-derived intel- 
 ligence will proceed the destruction of all truth among them ; 
 and his fruit shall be a fiery flying serpent, signifies reasonings 
 from false principles originating in evil, against the truths and 
 goods of the church. 
 
 54-. That by circumcision is represented purification from 
 the evils of love merely natural, appears from these passages: 
 " Circumcise yourselves to Jehovah, and take away the fore- 
 191 
 
54— 56 
 
 THE DOCTRINE OF FAITH 
 
 skins of your heart, — lest ray fury come forth, — because of the 
 evil of your doings" (Jer. iv. 4). " Circumcise the foreskin of 
 your heart, and be no more stiff-necked" (Dent. x. 10). To 
 circumcise the heart, or the foreskin of the heart, is to purify 
 themselves from evils. Hence, on the contrary, by the uncir- 
 cumcised are meant fhose who are not purified from" the evils of 
 love merely natural, thus who are not in charity. And because 
 •the unclean at heart is meant by the uncircumcised, it is said, 
 "No stranger that is uncircumcised in heart, or uncircumcised 
 in flesh, shall enter into my sanctuary" (Ezek. xliv. 9). "None 
 that is uncircumcised shall eat the passover" (Exod. xii. 48). 
 And that such are condemned, is declared in Ezek. xxviii. 10 ; 
 xxxi. 18 ; xxxii. 19. 
 
 Vni. THAT THOSE WHO ARE IN FATTH SEPARATED FROM CHARrTY, 
 ARE MEANT BY THE DRAGON IN THE APOCALTrSE. 
 
 55. It was said above, that every church in process of time 
 declines into two common evil religious states, into one from 
 the love of rule, and into the other from the pride of its own 
 intelligence; and that in the "Word the former is understood 
 and described by Babylon, and the latter by Philistsea. Now 
 inasmuch as the Apocalypse treats of the state of the Christian 
 church, especially what that is at its end ; therefore these two 
 evil religious states are therein treated of, both generally and 
 .specifically. The religious state, which is meant by Babylon, 
 is described in chap. xvii. xviii. xix., and is the harlot sitting 
 upon the scarlet beast : and the religious state, which is under- 
 stood by Philistaia, is described in chap. xii. xiii., and is repre- 
 sented there by the dragon, by the beast that rose out of the 
 sea, and by the beast that rose out of the earth. That this 
 religious state is meant by the dragon and his two beasts, could 
 not heretofore be known; the reason is, because the spiritual 
 sense of the "Word was not before opened, and hence the Apo- 
 calypse was not understood ; and especially, because the reli- 
 gious opinion of faith separated from charity was so prevalent 
 in the Christian world, that nobody could see that it was there 
 described; for every evil religious opinion blinds the eyes. 
 
 50. That the religious tenet of faith separated from charity 
 is meant and described in the Apocalypse by the dragon and 
 his two beasts, has not only been told me from heaven, but 
 also shewn me in the world of spirits which is under heaven. 
 Those who were in faith separated from charity, were seen by 
 me assembled in a large company, like a great dragon with his 
 tail extended towards heaven : and others of the same per* 
 192 
 
OF THE NEW JERUSALEM. 
 
 50—58 
 
 suasion have been seen by me, separately, like dragons in ap- 
 pearance. For in that world such appearances take place from 
 the correspondence which subsists between things spiritual and 
 natural. On account of their so appearing, the angels of hea- 
 ven call them dragonists. Moreover, there are several hinds of 
 them : some of them constitute the head of the dragon, some 
 his body, and some his tail. Those who constitute his tail, are 
 those who have falsified all the truths of the Word; wherefore 
 it is said of the dragon in the Apocalypse, that with his tail ho 
 drew down a third part of the stars of heaven ; by the stars 
 of heaven are signified the knowledges of truth, and by a third 
 part, all. 
 
 57. Since then, by the dragon in the Apocalypse, are meant 
 those who are in faith separated from charity ; and this hereto- 
 fore has not been known, and has also been hid for want of 
 a knowledge of the spiritual sense of the Word ; therefore a 
 general explanation shall here be given of what is said concern- 
 ing the dragon, in chap. xii. 
 
 58. In the twelfth chapter of the Apocalypse these things 
 are recorded of the dragon : "And there was seen a great sign 
 in heaven ; a woman clothed 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 pained to be 
 delivered. And there was seen another sign in heaven ; and 
 behold, a great red dragon, having seven heads and ten horns, 
 and seven crowns upon his heads. And his tail drew the third 
 part of the stars of heaven, and cast them to the earth. And 
 the dragon stood before the woman who was ready to be deli- 
 vered, to devour her child as soon as it was born. And she 
 brought forth a man child, who was to rule all nations with a 
 rod of iron : and her child was caught up unto God, and his 
 throne. And the woman fled into the wilderness, where she 
 hath a place prepared of God, that they should feed her there 
 a thousand two hundred and threescore days. And there was 
 war in heaven : Michael and his angels fought with the dragon : 
 and the dragon fought and his angels, and prevailed not; nei- 
 ther was their place found any more in heaven. — And when the 
 dragon saw that he was cast unto the earth, he persecuted the 
 woman who brought forth the man child. And unto the woman 
 were given two wings of a great eagle, that she might fl}' 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 of the flood. And the earth helped the woman, and the 
 earth opened her mouth, and swallowed up the flood which the 
 dragon cast .out of his mouth. And the dragon was wroth with 
 the woman and went to make war with the remnant of her 
 
 193 n 
 
58, 59 
 
 THE DOCTRINE OF FAITH 
 
 seed, who keep the commandments of God, and have the tes- 
 timony of Jesus Christ." 
 
 59. This is the explanation of these things: "And there 
 was seen a great sign in heaven," signifies a revelation from 
 the Lord respecting the future church, and respecting the re- 
 ception of its doctrine and those by whom it would he im- 
 pugned. "A woman clothed with the sun, and the moon under 
 her feet," signifies the church which, from the Lord, is princi- 
 pled in love and in faith : " and upon her head a crown of twelve 
 stars," feignifies the wisdom and intelligence of its members 
 originating in divine truths. "And she being with child," 
 signifies the birth of doctrine : "cried, travailing in birth, and 
 pained to be delivered," signifies resistance from those who are 
 in faith separated from charity. " And there was seen another 
 sign in heaven," signifies a further revelation. "And behold, 
 a great red dragon," signifies faith separated from charity, 
 which is called red from love merely natural : " having seven 
 heads," signifies the false understanding of the Word: "and 
 ten horns," signifies power in consequence of reception by 
 many. "And seven crowns upon his heads," signifies falsified 
 truths of the Word. "And his tail drew a third part of the 
 stars of heaven, and cast them to the earth," signifies the de- 
 struction of all the knowledges of truth. u And the dragon 
 stood before the woman who was ready to be delivered^ to 
 devour her child as soon as it was born," signifies their hatred 
 of, and desire to destroy, the doctrine of the church at its 
 birth. "And she brought forth a man child," signifies doc- 
 trine : "who was to rule all nations with a rod of iron," signi- 
 fies which will convince from the power of natural truth 
 originating in spiritual truth. "And her child was caught up 
 unto God and his throne," signifies the protection thereof by 
 the Lord out of heaven. "And the woman fled into the 
 wilderness," signifies the church as existing amongst a few: 
 " where she hath a place prepared of God," signifies its state 
 in the meantime until it is provided that its numbers increase: 
 " that they should feed her there a thousand two hundred and 
 threescore days," signifies even until it increases to its appointed 
 fulness. " And there was war in heaven ; Michael and his 
 angels fought with the dragon ; and the dragon fought, and 
 his angels," signifies the dissention and conflict of such as are 
 in faith separated from charity against those who are in the 
 doctrine of the church concerning the Lord and the life of cha- 
 rity : "and prevailed not," signifies that they fell: "neither 
 was their place found any more in heaven," signifies that they 
 were cast down. "And when the dragon saw that he was cast 
 unto the earth, he persecuted the woman who brought forth the 
 man child," signifies the infestation of the church by those who 
 are in faith separated from charity, on account of its doctrine. 
 191 
 
OF THE NEW JERUSALEM. 
 
 59— 61 
 
 M And unto the woman were given two wings of a great eagle, 
 that she might fly into the wilderness into her place," signifies 
 circumspection while the church as yet is confined to a few : 
 " where she would he nourished for a time, and times, and 
 half a time, from the face of the serpent," signifies until the 
 church grows to its appointed fulness. "And the serpent cast 
 out of his month water as a flood after the woman, that he 
 might cause her to be carried away of the flood," signifies their 
 abundant reasonings, founded in false principles, with intent to 
 destroy the church. "And the earth helped the woman ; and 
 the earth opened her month, and swallowed up the flood which 
 the dragon cast out of his mouth," signifies that their reason- 
 ings, because they were grounded in fklses, fell to the ground 
 of themselves. "And the dragon was wroth with the woman, 
 and went to make war with the remnant of her seed," signifies 
 their continued hatred : " who keep the commandments of God, 
 and have the testimony of Jesus Christ," signifies against those 
 who live a life of charity, and believe in the Lord. 
 
 60. The thirteenth, or following chapter in the Apocalypse, 
 treats of the dragon's two beasts ; one of which was seen to 
 rise out of the sea, and the other out of the earth : the former 
 is treated of from the first verse to the tenth, and the latter 
 from the eleventh verse to the eighteenth. That they are the 
 dragon's beasts, appears from the second, fourth, and eleventh 
 verses. By the first beast is signified faith separated from 
 charity as to its confirmations from the natural man ; and by 
 the second is signified faith separated from charity as to its 
 confirmations from the Word, which also are falsifications of 
 the truth. But I pass over the explanation of these passages 
 (because they contain their argumentations, which it would be 
 necessary to draw out at some length), except the last : " Let 
 him that hath understanding count the number of the beast, 
 for it is the number of a man ; and his number is six hundred 
 sixty and six" (verse 18). " Let him that hath understanding 
 count the number of the beast," signifies, let those who are in 
 illumination inquire into the nature of the confirmations of that 
 faith drawn from the "Word : "for it is the number of a man," 
 signifies that its quality is that of self-derived intelligence: "and 
 its number is six hundred sixty and six," signifies every truth 
 of the Word falsified. 
 
 IX. THAT THOSE WHO ARE IN FAITH SEPARATED FROM CnARITY, 
 ARE MEANT BY THE GOATS IN DANIEL AND IN MATTHEW. 
 
 61. That by the he-goat in the eighth chapter of Daniel, 
 195 
 
61-63 
 
 THE DOCTRINE OF FAITH 
 
 and by the goats in the twenty-fifth chapter of Matthew, are 
 meant those who are in faith separated from charity, is demon- 
 strable from this circumstance, that they are opposed to the 
 ram and to the sheep there mentioned. By the rain and by 
 the sheep are denoted those who are in charity ; for the Lord in 
 the Word is called the shepherd ; the church the sheep-fold ; 
 and the men of the church in general are called the flock, and 
 specifically sheep. And since the sheep are those who are in 
 charity, therefore the goats are those who are not in charity. 
 
 62. That those who are in faith separated from charity, are 
 meant by he-goats [hirci], shall be demonstrated : I. From 
 experience in the spiritual world. II. From the last judgment 
 and those upon whom it was executed. III. From the descrip- 
 tion of the combat between the ram and the he-goat in Daniel. 
 IV. And lastly, from the omission of charity by those of whom 
 mention is made in Matthew. 
 
 63. I. That those who are in faith separated from charity, 
 are meant in the Word by he-goats ; sheivn from experience in 
 the spiritual world. In the spiritual world there appear all the 
 things which arc 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 ploughed lands; also 
 plains and meadows; and likewise herds and flocks: all exactly 
 resembling those which are seen upon our earth. Nor is there 
 any difference between them, except, that the latter are from a 
 natural origin, and the former from a spiritual origin ; wherefore 
 the angels, who are spiritual, see those objects which are of a 
 spiritual origin, just as men see those which are of a natural 
 origin. All the things which appear in the spiritual world are 
 correspondences ; for they correspond to the affections of the 
 angels and spirits. This is the reason why those who are in the 
 affection of goodness and truth, and thence in wisdom and in- 
 telligence, dwell in magnificent palaces; about which there are 
 paradises full of trees, which correspond ; and these again are 
 surrounded by fields and meadows, in which there repose flocks, 
 which are appearances. But among those who are in evil affec- 
 tions the correspondences are opposite. These are either in the 
 hells, where they are confined in workhouses which are without 
 windows, but in which nevertheless there is light like an ignis 
 fatuus; or they are in deserts, and live in huts, about which 
 all things are barren, and where there are serpents, dragons, 
 owls, and many other objects, which correspond with their 
 evils. Between heaven and hell there is an intermediate place, 
 which is called the world of spirits: into this every man comes 
 immediately after death; and there also is an intercourse of 
 one with another, similar to that of men with each other upon 
 earth. All things which appear there also are correspondences. 
 There appear there, likewise, gardens, groves, woods with trees 
 
 196 
 
OF TIIE NEW JERUSALEM. 
 
 63—05 
 
 and shrubs, also green and flourishing fields ; and at the same 
 time various kinds of beasts, tame and wild ; all according tc 
 correspondence with the affections of the spirits. There I have 
 often seen sheep and he-goats, and likewise combats between 
 them, similar to the combat which is described in Daniel, 
 chap. viii. I have seen he-goats with horns bent forwards, and 
 bent backwards; and I have seen them rush furiously upon the 
 sheep. I have seen he-goats with two horns, with which they 
 struck the sheep with great vehemence ; and when I drew near 
 to see what was the matter, I found spirits disputing with one 
 another about faith and charity : from which it was plain, that 
 faith separated from charity was what appeared like a he-goat, 
 and that charity from which proceeds faith was what appeared 
 like a sheep, inasmuch as I have seen such scenes frequently, 
 it is given me to know for certain, that those who are in faith 
 separated from charity are meant in the Word by he-goats. 
 
 61. II. That t/iose who are in, faith separated from charity 
 are meant in the Word by he-goats, appears f rom the lastjudg- 
 ment, and those upon whom it was executed. The last judgment 
 y*as executed upon no others than such as in externals were 
 moral, and in internals not spirituals, or but little spiritual. 
 Those who, as well in externals as in internals, were evil, were 
 cast into hell long before the last judgment ; and those who in 
 externals and at the same time in internals were spiritual, were 
 taken up into heaven long before the last judgment. For the 
 judgment was not executed upon those who were in heaven, nor 
 upon those who were in hell ; but upon those who were in the 
 midst between heaven and hell, and had there made to them- 
 selves pretended heavens. That the last judgment was executed 
 opon them, and no others, may be seen in the small work on 
 the Last Judgment, n. 59 and 70 ; and in the Continuation 
 respecting the Last Judgment '. particularly in what there 
 relates to the Reformed. At that time, those who were in faith 
 separated from charity, not only in doctrine, but also in life, 
 were cast into hell ; and those who were in the same faith as to 
 doctrine only, but yet were in charity as to life, were taken up 
 into heaven. From which it was evident, that no others are 
 meant by the he-goats and the sheep mentioned by the Lord in 
 Matthew (chap, xxv.), where He speaks of the last judgment. 
 
 65. III. That those who are in faith separated from charity, 
 are meant in the Word by the he-goats, appears from the descrip- 
 tion of the combat between the ram ana the he-goat in Daniel. 
 All the book of Daniel treats in a spiritual sense of subjects 
 relating to heaven and the church ; as does every other part of 
 the Sacred Scripture, as is shewn in the Doctrine of the 
 New Jerusalem concerning the Sacred Scripture, n. 5 — 
 26: consecpiently this must be the case, in what is said in 
 Daniel respecting the combat of the ram, and the he-goat ; 
 197 
 
65— 67 
 
 THE DOCTRINE OF FAITH 
 
 which is as follows : "I saw in a vision — a ram, which had two 
 high horns — and the higher came up last: and that he with 
 the horn pushed westward, and northward, and southward ; 
 and made himself great. Afterwards I saw a he-goat coming 
 from the west on the face of the whole earth, which had a horn 
 between his eyes, and that he ran to the ram in the fury of his 
 power, and brake bis two horns, and cast biin to the ground, 
 and stamped upon him. But the great horn of the he-goat 
 was broken ; and in its place came up four horns, and that 
 out of one of them came forth a little horn, which waxed 
 exceeding great towards the south, toward the east, and to- 
 wards the pleasant (land), — and even to the host of heaven : 
 and it cast down of the host, and of the stars, to the ground, 
 and stamped upon them. Yea, he magnified himself even to 
 the prince of the host ; and from him the daily sacrifice was 
 taken away, and the place of his sanctuary was cast down, — ■ 
 because he had cast down the truth to the ground. And I 
 heard one saint saying, How long shall be the vision concerning 
 the daily sacrifice and the transgression of desolation, to give 
 both the sanctuary and the host to be trodden under foot? And 
 he said, Until the evening and the morning; then shall the 
 sanctuary be justified." (chap. viii. 2 — 14). 
 
 66. That 'this vision foretels future states of the church, 
 appears manifestly: for it is said that the daily sacrifice was 
 taken away from the prince of the host, the habitation of his 
 sanctuary cast down, and that the he-goat cast down the truth 
 to the ground ; also, that the saint said, How long shall be the 
 vision, concerning the daily sacrifice, and the transgression of 
 desolation, to give the sanctuary and the host to be trodden 
 under foot? and that it was until the evening and the morning,, 
 when the sanctuary will be justified. By evening is meant the 
 end of the church, when there will be a new one. The same 
 is meant afterwards in that chapter by the kings of Media and 
 Persia as by the ram ; and the same'by the king of Greece as 
 by the he-goat. For the names of kingdoms, nations, and 
 peoples, as well an of persons and places, in the "Word, signify 
 thing appertaining to heaven and the church. 
 
 67. The explanation thereof is this: The ram which had 
 the two high horns, of which the higher came up last, signifies 
 those who are in faith originating in charity : his pushing W^t 
 ward, and northward, and southward, signifies the dispersion of 
 evil and falsity: his becoming great, signifies increase : the he- 
 goat which came from the west over the face of the whole earth, 
 signifies those who are in faith separated from charity, and the 
 invasion of the church by them: the west, denotes the evil of 
 the natural man : which had a horn between his eyes, signifies 
 self-derived intelligence : his running at the ram with the fury 
 of his power\ signifies that he vehemently impugned charity and 
 
 198 
 
OF THE NEW JERUSALEM. 
 
 67, 68 
 
 its faitb : his breaking his two horns, throwing him to the ground, 
 and stanping upon Jam., signifies that he entirely dispersed both 
 charity and faith ; for he who disperses the one disperses the 
 other also, because they form a one. That the great horn of 
 the he-goat was broken, signifies the non-appearance of self- 
 derived intelligence : the coming up of four horns in the place of 
 it, signifies applications of the literal sense of the Word in con 
 finnation : the coming forth of a little horn out of one of them, 
 signifies reasoning that no one can fulfil the law, and do good 
 of himself: the growing of that horn towards the south, and to- 
 wards the east, and towards the pleasant (land), signifies insur- 
 rection thereby against all things of the church : and even to the 
 host of heaven; and he cast down of the host and of the stars, 
 and stamped upon them, signifies destruction thus effected of all 
 the knowledges of good and truth, which belonged to charity 
 and faith : that he magnified himself to the prince of the host, 
 and from him was taken away the daily sacrifice, and the place 
 of his sanctuary, signifies that thus he desolated all things be- 
 longing to the worship of the Lord, and of his church: that he 
 cast the truth to the ground, signifies that he falsified the truths 
 of the Word : by evening and morning, when the sanctuary will 
 be justified, is signified the end of that church, and the begin- 
 ning of a new one. 
 
 63. IY. That those who are in faith separated from charity, 
 are meant by the he-goats, appears from the omission of charity 
 by them in Matthew. That no others are meant by the he- 
 goats and the sheep in Matthew (chap. xxv. 31 — 40) than those 
 who are meant by the he-goat and the ram in Daniel, is plain 
 from this circumstance, that unto the sheer are enumerated the 
 works of charity, and it is said, that they did them ; and that 
 unto the goats are enumerated the same works of charity, and 
 it is said, that they did them not: and that the latter were 
 therefore condemned. For with those who are in faith, sepa- 
 rated from charity, there is an omission of works, in conse- 
 quence of their denying that there is anything of salvation 
 and of the church in them : and when charity, which consists 
 in works, is thus removed, faith also falls to the ground, be- 
 cause faith originates in charity, and when there is no charity 
 and faith, there is condemnation. If all the wicked had been 
 meant there by the he-goats, the works of charity which they 
 did not do would not have been enumerated, but the evils which 
 they did do. The same is also meant by the he-goats in Zecha- 
 riah: " Mine anger was kindled against the shepherds, and I 
 punished the he-goats" (x. 3). And in Ezekiel : "Behold, I 
 am judging between cattle and cattle, between the rams and 
 the he-goats. Is it a small thing for you to have eaten up the 
 good pasture, but ye must tread down with your feet the residue 
 of the pastures? Ye have pushed all the diseased sheep with 
 199 
 
68-71 
 
 THE DOCTRINE OF FAITH 
 
 your horns, till ye have scattered them abroad : therefore will 
 I save mv flock, and they shall no more be a prey" (xxxiv. 17, 
 18, 21, 22). 
 
 X. TIIAT FAITH SEPARATED FROM CHARITY IS DESTRUCTIVE OF THE 
 CHURCH, AND OF ALL THINGS APPERTAINING TO IT. 
 
 69. Faith separated from charity is no faith, because charity 
 is the life of faith, is its soul, and is its essence. And where 
 there is no faith because there is no charity, there is no church. 
 For which reason the Lord says, "When the Son of Man 
 cometh, shall he find faith on the earth ?" (Luke xviii. 8). 
 
 70. I have sometimes heard the he-goats and the sheep dis- 
 puting' upon this point, "Whether those who have confirmed 
 themselves in faith separated from charity, are in possession of 
 any truth: and as the former declared they were in possession 
 of much truth, the matter was examined into. They were 
 questioned, Whether they knew what love is? what charity is? 
 and what good is? And because these were what they had 
 separated, they could not but make answer that they did not 
 know. They were asked, "What is sin? what is repentance ? 
 and what is the remission of sins?" and because they an- 
 swered, That those who are justified by faith have their sins 
 remitted, so that they no longer appear; they were told, that 
 this is not the truth. Being asked, " What is regeneration?" 
 they replied, "That it is either baptism, or the remission of 
 sins through faith." But they were told, that that is not the 
 truth. When asked, "What the spiritual man is ?" they re- 
 plied, " He is one who is justified by the faith which we pro- 
 fess." But they were told that this is not the truth. Being 
 questioned about redemption, the Lord's union with the Father, 
 and the unity of God : they gave answers which were not 
 truths : not to mention other particulars. After these questions 
 and replies, a judgment was given upon the matter in debate, 
 which was, That those who have confirmed themselves in faith 
 separated from charity, have not any truth. 
 
 71. That this is the case, cannot be credited by them whilst 
 in the world ; because those who are in falses, see no other than 
 that falses are truths ; and think it is of no consequence to 
 know any thing more than the particulars of their own faith. 
 Their faith also is separated from the understanding, for it is 
 a blind faith, and therefore they do not inquire. This, more- 
 over, can only be inquired into by means of an understanding 
 illuminated from the Word, wherefore the truths which are in 
 the Word they convert into falses, thinking of faith when they 
 
 200 
 
OF THE NEW JKBD8ALEM. 
 
 71, 72 
 
 see n:ei;*ion made of love, repentance, remission of sins, and 
 many other tilings which relate to a man's actions. 
 
 72. Moreover, it is to he well observed, that such are those 
 who have confirmed themselves in faith alone, hoth in doctrine 
 and life; hut not of those who, although they have heard and 
 believed that faith alone saves, have nevertheless shunned evila 
 as sins. 
 
 iBB mm. 
 
THE 
 
 DOCTRINE OF LIFE 
 
 FOR TUB 
 
 NEW JERUSALEM, 
 
 FROM TUB 
 
 COMMANDMENTS OF THE DECALOGUE. 
 
 BY EMANUEL SWEDENBOKG, 
 
 Sei vanl of the lard Jam Christ. 
 
 BEING A TRANSLATION OF HIS WORK ENTITLED 
 
 "DOCTEINA VIT^! pro Nova Hierosolyma ex Pncceptis Decalo^.* 
 Amstelodami, 17G3. 
 
 NEW YORK: 
 AMERICAN SWEDENBOEG PRINTING AND PUBLISHING SOCIETY, 
 18S2. 
 
THE DOCTRINE OF LIFE 
 
 FOR TIIB 
 
 NEW JERUSALEM. 
 
 L ALL RELIGION HAS RELATION TO LIFE, AND THE LIFE OF RELI- 
 GION 13 TO DO GOOD. 
 
 1. Every one who has any religion knows and acknowledges 
 that whosoever lives well will he saved, and that whosoever lives 
 wickedly will he condemned : for he knows and acknowledges, 
 that whosoever lives well, thinks well, not only concerning God, 
 hut also concerning his neighhour ; whereas it is Otherwise with 
 him who lives wickedly. The life of man is his love, and what 
 a man loves, he not only does willingly, hut also thinks wil- 
 lingly. The reason, therefore, why it is said that the life of 
 religion is to do good, is, hecause doing good and thinking good 
 form a one, and unless they do form a one with man, they do 
 not helong to his life. But these things are to he proved in 
 what follows. 
 
 2. That religion has relation to life, and that the life there 
 of is to do good, is manifest to every one who reads the "Word, 
 and is acknowledged hy every one whilst he is reading it. It is 
 written in the Word, "Whosoever shall break one of these 
 least commandments, and shall teach men so, he shall he called 
 the least in the kingdom of heaven; but whosoever shall do and 
 teach them, the same shall be called great in the kingdom of 
 heaven. For I say unto you, that except your righteousness 
 shall exceed the righteousness of the scrihes and pharisees, ye 
 shall in no case enter into the kingdom of heaven." (Matt. v. 
 19, 20). "Every tree that bringeth not forth good fruit, is 
 hewn down and cast into the fire ; wherefore by their fruits ye 
 shall know them" (Matt. vii. 19, 20). " Not every one that 
 saith unto me, Lord, Lord, shall enter into the kingdom of 
 heaven, but he that doeth the will of my Father who is in hea- 
 ven" (Matt. vii. 21). " Many will say to me in that day, Lord, 
 Lord, have we not prophesied in thy name? and in thy name 
 
 205 
 
2 
 
 THE DOCTRINE OF LIFE 
 
 done many wonderful works ? but then I will profess to them, 
 I never knew you : depart from me, ye that work iniquity" 
 (Matt. vii. 22, 23). " "Whosoever heareth these sayings of mine 
 and doeth them, I will liken him unto a wise man which built 
 his house upon a rock ; but every one that heareth these sayings 
 of mine and doeth them not, shall be likened unto a foolish 
 man which built his house upon the sand" (Matt. vii. 24, 26). 
 Jesus said, a sower went forth to sow ; — and some seed fell by 
 the way side ; — some fell upon stony places ; — Some fell among 
 thorns : — and some on good ground. That which fell on good 
 ground is he that heareth the Word and understandeth it ; which 
 also beareth fruit, and bringeth forth, some a hundred fold, 
 some sixty, and some thirty. "When Jesus said these words, 
 he cried out saying, He that hath ears to hear, let him hear 
 (Matt. xiii. 3—9, 23). "The Son of Man shall come in the 
 glory of his Father, — and then shall he reward every man ac- 
 cording to his works" (Matt. xvi. 27). "The kingdom of God 
 shall be taken from you, and given to a nation bringing forth 
 the fruits thereof (Matt. xxi. 43). " When the Son of Man 
 shall come in his glory, — then shall he sit upon the throne of 
 his glory;" and he shall say to the sheep on the right hand, 
 " Come, ye blessed of my Father, inherit the kingdom prepared 
 for you from the foundation of the world: for I was a hungered, 
 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 shail 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 have done it to one of the least of 
 these my brethren, ye have done it unto me." And the King 
 shali speak in like manner to the goats on the left, and inas- 
 much as they have not done such things, he shall say, " Depart 
 from me, ye cursed, into everlasting fire, prepared for the devil 
 and his angels" (Matt. xxv. 31—46). "Bring forth fruits 
 worthy of repentance, — and now also the axe is laid unto the 
 root of the trees ; every tree, therefore, which bringeth not 
 forth good fruit, is hewn down and cast into the fire" (Luke iii. 
 8, 9). Jesus said, " Why call ye me, Lord, Lord, and no not 
 the things which I say ? Whosoever cometh to me, and heareth 
 my sayings, and doeth them, — is like a man which built a house, 
 — and laid the foundation on a rock ; — but he that heareth and 
 doeth not, is like a man that without a foundation built a house 
 upon the earth" (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). " When ye begin to stand without, and to 
 knock at the door, saying, Lord, Lord, open unto us ; — he 
 shall — say unto you I know not whence ye are : — depart from 
 tne, all ye workers of iniquity" (Luke xiii. 25, 27). "This is 
 206 
 
FOR THE NEW JERUSALEM 2 
 
 the condemnation, that light is come into the world, and men 
 loved darkness rather than light, because their deeds were evil ; 
 lor every one that doetli eviriiateth the light, — lest his deeds 
 should be reproved ; but he who doeth truth cometh to the 
 light, that his deeds may be made manifest, that they are 
 wrought in God" (John iii. 19 — 21). " They that have done 
 good shall come forth to the resurrection of life" (John v. 29). 
 " We know that God heareth not sinners, but if any man be a 
 worshipper of God, and doeth his will, him he heareth" (John 
 ix. 31). " If ye know these things, happy are ye if ye do them" 
 (John xiii. IT). He that hath my commandments and keepeth 
 them, he it is that loveth me, — and I will love him, and will 
 manifest myself to him ; — and I will come to him, and make 
 my abode with him. lie that loveth me not, keepeth not my 
 sayings (John xiv. 21, 23,2-1). Jesus said, "I am the true 
 vine, and my Father is the husbandman; every branch in me 
 that beareth not fruit, he taketh away ; and every branch that 
 beareth fruit, he purgeth it, that it may bring forth more fruit"' 
 (John xv. 1, 2). " Herein is my Father glorified, that ye bear 
 much fruit; so shall ye be my disciples" (John xv. 8). "Ye 
 are my friends, if ye do whatsoever I command you ; — I have 
 chosen you, that you should go and bring forth fruit, and that 
 your fruit should remain" (John xv. 1-1, 16). The Lord said 
 to John, Unto the angel of the church of Ephesus write — I 
 know thy works : — I have somewhat against thee, because thou 
 hast left thy first love ; — repent, and do the first works : or else 
 I will — remove thy candlestick out of his place" (Rev. ii. 1, 2, 
 4, 5). "To the angel of the church of Smyrna write, — I know 
 thy works" (Rev. ii. 7 — 9). "To the angel of the church in 
 Pergamos write, — I know thy works; — repent"' (Rev. ii. 12, 
 13, 10). "To the angel of the church in Thyatira write, I 
 know thy works and charity, — and thy latter works to be more 
 than the first" (Rev. ii. 19). "To the angel of the church in 
 Sardis write — I know thy works; that thou hast a name that 
 thou livest, and art dead; — I have not found thy works perfect 
 before God : — repent" (Rev. iii. 1, 2, 3). "To the angel of 
 the church in Philadelphia write, — I know thy works" (Rev. iii. 
 7, 8). "To the angel of the church of the Laodiceans write, 
 — I know thy works ; — repent" (Rev. iii. 14, 15, 19). " I heard 
 a voice from heaven, saying, — Blessed are the dead which die 
 in the Lord from henceforth ; — vea, saith the Spirit, that they 
 may rest from their labours, and their works do follow them'' 
 (Rev. xiv. 13). "A book was opened, which is the book of 
 life, and the dead were judged out of those things which were 
 written in the books, according to their works" (Rev. xx. 12). 
 "Behold, I come quickly, and my reward is with me, to give 
 every man according as his work shall be" (Rev. xxii. 12). In 
 like manner it is written in the Old Testament: " Recompense 
 207 
 
THE DOCTRINE OF LIFE 
 
 them according to their deeds, and according to the works of 
 their own hands" (Jerem. xxv, 14). Jehovah, whose "eyes 
 are open upon all the ways of men, to give every one according 
 to his ways, and according to the fruit of his doings" (Jerem. 
 xxxii. 19). "I will punish them for their ways, and reward 
 them their doings" (llosea iv. 9). Jehovah hath dwelt with us 
 "according to our ways and according to our doings" (Zech. i. 
 6). So there are many places in which it is required that men 
 should do the statutes, commandments, and laws ; as in the 
 following; "Ye shall keep my statutes and my judgments, 
 which if a man do, he shall live in them" (Levit. xviii. 5). " Yo 
 shall observe all my statutes and all my judgments, and d> 
 them" (Levit. xix. 37; xx. 8; xxii. 31). Blessings are pn- 
 nounced, if they do the commandments, and curses if they do 
 them not (Levit. xxvi. 4 — 4G). The children of Israel wera 
 commanded to make to themselves a fringe on the borders of 
 their garments, that the}'' might remember all the precepts of 
 Jehovah to do them (Deut. xxii. 12) : not to mention a thousand 
 other passages to the same purport. That works are what con- 
 stitute man a member of the church, and that he is saved ac- 
 cording thereto, the Lord also teaches in his parables, several 
 of which imply, that they who do good are accepted, and that 
 they who do evil are rejected ; as in the parable concerning the 
 husbandmen in the vineyard (Matt. xxi. 33 — 44) ; and concerning 
 the fig-tree which did not yield fruit (Luke xiii. 6, 9) ; and con- 
 cerning the talents and pounds given to trade with (Matt. xxv. 
 14 — 31; Luke xix. 13 — 25); and concerning the Samaritan 
 who bound up the wounds of him that fell among thieves (Luke 
 x. 30 — 37) ; and concerning the rich man and Lazarus (Luke 
 xvi. 19 — 31) ; and concerning the ten virgins (Matt. xxv. 1 — 12). 
 
 3. The true reason why every oue, who has any religion, 
 knows and acknowledges that he who lives well will be saved, 
 and that he who lives ill will be condemned, is grounded in the 
 conjunction of heaven with the man who is acquainted by the 
 Word that there is a God, that there is a heaven and a hell, 
 and that there is a life after death : hence is derived that general 
 perception. Wherefore in the doctrine of the Athanasian Creed, 
 which is universally received throughout all Christendom, what 
 is said in the conclusion is universally received also, viz. " Jesus 
 Christ, who suffered for our salvation, ascended into heaven, 
 and sitteth at the right hand of the Father Almighty, whence 
 
 • he shall come to judge the quick and the dead ; and then they 
 who have done good shall enter into life eternal, and they who 
 have done evil into everlasting fire." 
 
 4. There are many nevertheless in Christian churches, who 
 teach that faith alone is saving; and not any good of life, or 
 good work ; they add also, that evil of life or evil work doea 
 not condemn those who are justified by faith alone, because 
 
 208 
 
FOR THE NEW JERUSALEM. 
 
 4—7 
 
 they are in God and in Grace. But it is extraordinary, that 
 although they teach such doctrines, still they acknowledge, — in 
 consequence of a general perception derived from heaven, — that 
 those are saved who live well, and those are condemned who 
 live ill. That they acknowledge this, is evident from the Ej> 
 hortation which is publicly read in all churches, as well in Eng- 
 land as in Germany, Sweden, and Denmark, previously to the 
 celebration of the Holy Supper. That in those kingdoms there 
 are some who teach the doctrine of faith alone, is well known. 
 The Exhortation which is publicly read in England previous to 
 the celebration of the sacrament of the Lord's Supper, is as 
 follows. 
 
 5. "The way and means thereto (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 perceive 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 pur- 
 pose of amendment of life ; and if ye shall perceive your offences 
 to be such as are not only against God, but also against your 
 neighbours, then ye shall reconcile yourselves unto them, being 
 ready to make restitution and satisfaction, according 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 
 offences at God's hand ; for otherwise the receiving of the holy 
 communion doth nothing else but increase your damnation. 
 Therefore if 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." 
 
 * 7. It was given me to ask some of the English clergy who 
 professed and preached the doctrine of faith alone (which was 
 done in the spiritual world), whether, whilst they were reading 
 in their churches the above exhortation, in which faith is not 
 even mentioned, they believed what is there asserted, that if 
 any do evil, and do not repent, the devil will enter into them, 
 as he entered into Judas, and destroy both body and soul ? 
 They replied, that in the state in which they were, whilst read- 
 ing the exhortation, they knew and thought no other than that 
 what the}' read was the truth and essence of religion ; but that, 
 when they began to conceive and compose their discourses or 
 
 * This paragraph is n. 7, and the preceding one is n. 5 ; the reason of Trhich is. 
 that in n. 5 of the original the exhortation to the sacrament is quoted in English 
 as above, and n. 6 is merely occupied by a translation of the same into ljitin. 
 
 209 o 
 
7— 10 
 
 THE DOCTRINE OF LIFE 
 
 sermons, tliey thought differently, because they then thought 
 of faith :is the only means of salvation, and of the good of life 
 as being only accessory thereto in promoting the public good. 
 But still it was proved to conviction, that they also had a 
 general perception that whosoever lives well is saved, and whoso- 
 ever lives ill is condemned, and that they had this perception 
 when they were not under the influence of their own proprium, 
 or selfhood. 
 
 8. The reason why all religion has relation to life, is, because 
 every one after death is his own life ; for it remains the same 
 as it was in the world and is in no respect changed; inasmuch 
 as an evil life cannot be converted into a good life, nor a good 
 life into an evil life, these being opposites, and conversion into 
 an opposite is extinction. It is on account of this opposition 
 that a good life is called life, and an evil life is called death. 
 Hence it is that religion has relation to life, and that the life 
 thereof is to do good. That man after death is such as his life 
 has been in the world, may be seen in the treatise concerning 
 Heaven and Hell, n. 470-^484 
 
 II. NO ONE CAN DO GOOD, WHICH IS EE ALLY GOOD, FROM HTMBKT.F. 
 
 9. At this day scarcely any one knows, whether the good which 
 he does be from himself or from God ; the reason is, because 
 the church has separated faith from charity, and good relates 
 to charity, A man gives to the poor, relieves the need}-, endows 
 churches and hospitals, promotes the good of the church, of 
 his country, and of his fellow-citizens, frequents places of 
 public worship, listens attentively to what is said there, and is 
 devout in his prayers, reads the Word and books of piety, and 
 thinks about salvation ; and yet knows not whether he does 
 such things from himself or from God. It is possible he may 
 do them from God, and it is possible he may do them from 
 himself : if he does them from God, they are good ; if from 
 himself, they are not good. Tea, good deeds of a like nature 
 may be done by man from himself, which yet are actually evil : 
 as is the case with such as are hypocritical, which are grounded 
 in deceit and artifice. 
 
 10. Good deeds done from God and from man's self, may 
 be compared with gold. Gold, which is real gold from its 
 inmost ground, and is called sterling gold, is good gold : gold 
 mixed with silver, is also gold, but its goodness is according to 
 the mixture : it is still less gold, when mixed with copper; but 
 gold artificially made, and only resembling gold in colour, is 
 iiot good, inasmuch as the substance of good is not in it. There 
 are also articles; as gilded silver, copper, iron, tin, lead; and 
 also gilded wood, and gilded stone ; which superficially may 
 appear as gold, but as they are not gold, they are either valued 
 
 210 
 
FOR THE NEW JERUSALEM. 
 
 10—13 
 
 according to the excellence of the workmanship, or according to 
 the value of the glided material, or according to the value of the 
 gold which may be scraped off. These differ in goodness from 
 real gold, as a man's clothes differ from the man himself. It is 
 possible also that rotten wood, and dross, yea, and even dung, 
 may be overlaid with gold : such apparent gold may be corn- 
 pared with pharisaical good. 
 
 11. Man has the skill to discern whether gold be substan- 
 tially good, whether it be mixed and counterfeit, and whether 
 it be only a covering of gold ; but he has not the skill to discern 
 whether the good which he does be in itself good. He knows 
 only this : that <rood from God is good, and that good from man 
 is not good. Wherefore, it being of importance to salvation to 
 know whether the good which he does be from God, or whether 
 it be not from God, it is expedient that it should be revealed. 
 But before it is revealed, it may be necessary to speak con- 
 cerning the various kinds of good. 
 
 12. There is civil* good, moral good, and spiritual good. 
 Civil good is that which a man does whilst acting under the 
 influence of the law of the land ; and by this good, and accord- 
 ing to it, he is a citizen in the natural world. Moral good is 
 that which a man does whilst acting under the influence of the 
 law of reason ; and by this good, and according to it, he is a 
 man. Spiritual good is what a man does whilst acting under 
 the influence of a spiritual law ; and by this good, and according 
 to it, he is a citizen in the spiritual world. These three kinds 
 of good follow in this order; spiritual good is the supreme, 
 moral good is the middle, and civil good is the ultimate or 
 lowest. 
 
 13. The man who is principled in spiritual good, is a moral 
 man, and also a civil man ; whereas the man who is not prin- 
 cipled in spiritual good, appears as if he were a moral and civil 
 man, but still he is not so in reality. The reason why the man 
 who is principled in spiritual good is a moral and civil man, is, 
 because spiritual good has the essence of good in it, and conse- 
 quently includes moral and civil good also. The essence of good 
 cannot possibly originate in any other but in Him who is Good 
 Itself. Give to thought its utmost range, call forth all its 
 powers, and inquire whence it is that good is good, and you 
 will perceive that it is from its esse,\ and that that is good which 
 
 * The term civil is here used to denote what appertains to the state, or the 
 eommunit v, to which man belongs here on eartli ; according to which sense, riiril 
 pood is that, which is connected with, and conducive to, the common good of the 
 state, or community, and is regulated hv the laws thereof. According to the same 
 »ense, a civil man (see n. 13), is one, who consults the good of the state or com- 
 Tnunity to which lie belongs, by submitting hie conduct to tile regulation of itslaws. 
 
 f It is not possible to express by any single word in our language, the precise 
 idea which the author here means to convey by the word esxe. The reader, who is 
 acquainted with the Latin tongue, will readily'apprehend the full meaning of the 
 
 211 
 
13-15 
 
 THE DOCTRINE OF LIFE 
 
 has in it the esse of good, consequently, that that is good which 
 is from good itself, that is, from God ; consequently that good 
 not from God, but from man, is not good. 
 
 14-. From what is said in the Doctrine concerning the Sacred 
 Scripture, n. 27, 28, 38, it may be seen that the supreme, the 
 middle, and the ultimate, make a one, like end, cause, and 
 effect, and that in consequence of making a one, the end itself 
 is called the primary end, the cause the mediate end, and the 
 effect the ultimate end. Hence it will be evident, that in the 
 case of the man who is principled in spiritual good, moral 
 good with him is middle spiritual good, and civil good is ulti- 
 mate spiritual good. Hence then it is, as already observed, 
 that the man who is principled in spiritual good, is a moral man, 
 and a civil man ; and that the man who is not principled in spiri- 
 tual good, is neither a moral nor a civil man, but only appears 
 to be so. He appears to be so both to himself and to others. 
 
 15. The reason why a man who is not spiritual can still 
 think and thence discourse rationally, like a spiritual man, is, 
 because the understanding of man is capable of being elevated 
 into the light of heaven, which is truth, and of seeing by that 
 light ; but it is possible for the will of man not to be elevated in 
 like manner into the heat of heaven, which is love, and not to 
 act under its influence. Hence it is, that truth and love do not 
 make a one with man, unless he is spiritual: hence also it is 
 that man can exercise his faculty of speech : this likewise forms 
 a ground of distinction between man and beast. It is owing to 
 the understanding's being capable of elevation to heaven without 
 an elevation of the will at the same time, that man has the 
 capacity of being reformed, and of becoming spiritual: but he 
 never is reformed and rendered spiritual, until the will is ele- 
 vated also. By virtue of this faculty enjoyed by the under- 
 standing above that of the will, man is capable of thinking 
 rationally, and thence of discoursing rationally, like one who is 
 spiritual, whatsoever be his nature and quality, even although 
 he be principled in evil. Nevertheless it does not hence follow 
 that he is rational ; and the reason is, because the understanding 
 does not lead the will, but the will the understanding, the latter 
 only teaching and pointing out the way ; as is observed in the 
 Doctrine concerning the Sacred Swipture, n. 115 ; and so long as 
 the will is not, with the understanding, in heaven, the man is not 
 spiritual, and consequently not rational ; for when he is left to 
 
 term; it may be expedient however, in order to assist tlie conception of the un- 
 learned, to observe, that by the terra esse is expressed the 'nmost, ground or prin- 
 ciple of a thing's existence ; and when applied here to good, it signifies good in 
 its inmost ground or principle, which is God; and that nothing therefore is really 
 good, but what, has its ground or principle of goodness in God. The same term 
 esse is applied below, n. 43 and 18, to the human will, to distinguish it from the 
 understanding, the understanding being only an existence, whose esse, or ground 
 of being, is in the will. 
 212 
 
FOR THE XEW JERUSALEM. 
 
 15—13 
 
 his own will, or to his own love, then he rejects the rational 
 conclusions of his understanding concerning God, heaven, and 
 eternal life ; and he assumes in their place, such conclusions as 
 are in agreement with the love of his will, and calls them rational. 
 This subject is entered into more at length, in the work entitled 
 Angelic Wisdom concerning the Divine Love and Wisdom. 
 
 16. In the following pages those who do good from them- 
 selves will be called natural men, inasmuch as what is moral 
 and civil with them, is, as to its essence, natural : but those who 
 do good from the Lord will be called spiritual men, inasmuch as 
 what is moral and civil with them, is, as to its essence spiritual. 
 
 17. That no one can do any good, which is really good, from 
 himself, the Lord teaches in John : "A man can receive nothing, 
 except it be given him from heaven" (iii. 27). And again : 
 "lie that abideth in me, and I in him, the same bringeth forth 
 much fruit; for without me ye can do nothing" (xv. 5). " lie 
 that abideth in me, and I in him, the same bringeth forth 
 much fruit," signifies, that all good is from the Lord ; fruit 
 signifying good: "without me ye can do nothing," signifies, 
 that no one can do good from himself. Those who believe in 
 the Lord, and do good from him, are called the children of 
 light (John xii. 3G ; Luke xvi. 8) ; and children of the bride- 
 chamber (Mark ii. 19) ; and children of the resurrection (Luke 
 xx. 36) ; and sons of God (Luke xx. 36 ; John i. 12) ; and born 
 of God (John i. 13) ; and it is said of such, that they shall see 
 God (Matt. v. 8) ; and that the Lord will make his abode with 
 them (John xiv. 23); and that they have the faith of God 
 (Mark xi. 22) ; and that their works are done from God (John 
 iii. 21). This is summed up in these words, "As many ag 
 received him, to them gave he power to become the sons of 
 God, even to them that believe on his name, who were bore, 
 not of blood, 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 
 thereto; the will of the flesh is the proprium or selfhood of 
 man's will, which in itself is evil ; and the will of man is the 
 proprium of his understanding, which in itself is falsity derived 
 from evil : those who are born thereof, are such as will and act, 
 and think and speak, from their proprium : those who are born 
 of God, are such as will and act, and think and speak, from 
 the Lord. In short, that is not good which is from man, but 
 that which is from the Lord. 
 
 m. SO FAR AS MAN SHUNS EVILS AS SLNS SO FAR HE DOES WHAT 
 IS GOOD, NOT FROM HIMSELF, BUT FROM THE LORD. 
 
 18. Who does not know ; or may know, that evils prevent the 
 Lord's entrance into man? For evil is hell, and the Lord is 
 
 213 
 
18—23 
 
 THE DOCTRINE OF LIFE 
 
 heaven ; and licll and heaven are opposites ; so far, therefore, 
 as man is in the one, so far it is not possible for him to be in the 
 other; for one acts against and destroys the other. 
 
 19. Man, daring his abode in the world, is in the midst 
 between hell and heaven ; beneath is hell, and above is heaven ; 
 and he is kept in the liberty of turning himself either to hell or 
 to heaven ; if he turns himself to hell, he averts himself from 
 heaven ; but if he turns himself to heaven, he averts himself 
 from hell. Or, what amounts to the same, man, during his 
 abode in the world, is in the midst between the Lord and the 
 devil, and is kept in the liberty of turning himself either to the 
 one or to the other: if he turns himself to the devil, he averta 
 himself from the Lord ; but if he turns himself to the Lord, he 
 averts himself from the devil. Or, what is the same thing, man 
 during bis abode in the world, is in the midst between evil and 
 good, and is kept in the liberty of turning himself either to the 
 one or to the other : if he turns himself to evil, he averts himself 
 from good ; but if he turns himself to good, he averts himself 
 from evil. 
 
 20. It lias just been asserted, that man is kept in the liberty 
 of turning himself this way or that: but it is to be observed, 
 that every man has this liberty, not from himself, but from the 
 Lord ; wherefore it is said that he is Jcept in it. Concerning 
 the equilibrium between heaven and hell, and man's being 
 therein, and thence in freedom, see the treatise on Heaven and 
 Hell, n. 589—596, and n. 597—603. That every man is kept 
 in freedom, and that freedom is never taken away from any 
 one, will be shewn in its proper place. 
 
 21. From these considerations it is manifest, that so far as 
 man shuns evils, so far he is with the Lord, and in the Lord; 
 and so far as he is in the Lord, so far he does good, not from 
 hi mself but from the Lord. Hence results this general law : That 
 so far as any one shuns what is evil, so far he does what is good. 
 
 22. But herein two things are required : the first is, that a 
 man ought to shun evils because they are sins, that is, because 
 they are infernal and diabolical, consequently opposed to the 
 Lord and the divine laws. The second is, that a man ought to 
 shun evils as sins, as from himself, but to know and believe that 
 he does so from the Lord. But these two requisites will be 
 treated of in the following articles. 
 
 23. From what has been said these tbree consequences fol- 
 low, I. That if a man wills and does what is good, before he 
 shuns evils as sins, the good things which he wills and does are 
 not good. II. That if a man thinks and speaks such things 
 as are pious, and does not shun evils as sins, the pious things 
 which he thinks and speaks are not pious. III. That if a man 
 knows and is wise about many things, and does not shun evils 
 as sins, he has no wisdom. 
 
 214 
 
FOR THE NEW JERUSALEM. 
 
 23—27 
 
 24. I. The reason why the good things which a man wills 
 and does are not good, before he slums evils as sins, is, because, 
 before this, he is not in the Lord : as was said above. As for 
 example, if he gives alms to the poor, relieves the needy, 
 endows churches and hospitals, does good to the church, to his 
 country, and to his fellow-citizens ; teaches the Gospel and 
 converts souls, discharges his duty as a judge with justice, as a 
 trader with sincerity, and as a citizen with uprightness ; and 
 yet makes light of evils as sins, — as the evils of fraud, of adul- 
 tery, of hatred, of blasphemy, and such like : in this case, it 
 is not possible he can do any good but such as is inwardly evil, 
 inasmuch as he does it from himself and not from the Lord ; 
 consequently, he himself is in it, and not the Lord ; and the 
 good actions in which man himself is, are all defiled with his 
 evils, and regard himself and the world. Nevertheless, those 
 same actions above enumerated are inwardly good, if a man 
 shuns evils as sins ; — as the evils of fraud, of adultery, of hatred, 
 of blasphemy, and such like : for in this case he does them 
 from the Lord, and they are said to be wrought in God (John 
 iii. 19, 20, 21). 
 
 25. II. The reason why the pious things which a man thinks 
 and speaks before he shuns evils as sins, are not pious, is, because, 
 he is not in the Lord. As for example : if he frequents places 
 of public worship, attends devoutly to what is there preached, 
 reads the Word and books of piety, partakes of the sacrament 
 of the Lord's supper, offers up daily prayer; yea, if he even 
 thinks much concerning God and salvation ; and yet makes 
 light of evils which are sins, as the evils of fraud, of adultery, 
 of hatred, of blasphemy and such like : in this case the pious 
 things which he thinks and speaks are inwardly not pious, 
 inasmuch as the man himself with his evils is in them, lie 
 indeed at such time is ignorant of this ; but nevertheless those 
 evils are within, and escape his observation: for he is as a foun- 
 tain whose water is impure, by reason of the impurity of its 
 source. His religious exercises, therefore, are either the effect 
 of habit only, or they are meritorious, or they are hypocritical ; 
 they ascend indeed towards heaven, but, like smoke in the air, 
 change their course, and fall down again. 
 
 2-8. It has been given me to hear and see many after death 
 who were enumerating their good works and exercises of piety, 
 such as are mentioned above, n. 2-4, 25, and others beside. 
 Amongst them I saw also some who had lamps and no oil, 
 and inquiry was made whether they had shunned evils as sins, 
 and it was found that they had not; wherefore it was declared 
 to them that they were evil. They were also seen afterwards 
 to enter into caverns inhabited by similar evil spirits. 
 
 27. III. The reason why man has no wisdom, unless he 
 slums evils as sins, notwithstanding his being skilful and wise 
 215 
 
27—29 
 
 THE DOCTRINE OF LIFE 
 
 in many things, is, because his wisdom is from himself, and not 
 fr»m the Lord. As for example, if lie is skilful in the doctrines 
 of his church, and has a perfect knowledge of whatever relates 
 thereto ; if he knows how to confirm such doctrines by the 
 Word, and by reasonings; if he is versed in the doctrines of 
 all former churches, and at the same time in the decrees of all 
 councils ; nay, if he even knows truths, and also sees and 
 understands them, so as to be perfectly acquainted with the 
 nature of faith, of charity, of piety, of repentance and the 
 remission of sins, of regeneration, of baptism and the holy 
 Supper of the Lord, and of redemption and salvation ; still he 
 is not wise unless he shuns evils as sins. For until evils are so 
 shunned, knowledges are without life, — appertaining to the 
 understanding only, and not to the will : which in time perish, 
 for the reason given above, n. 15 ; and after death the man 
 himself casts them off, because they do not agree with the love 
 of his will. Still, however, knowledges are highly necessary, 
 because they teach, how a man ought to act, and when 
 he brings them into act, then they live with him ; — not 
 before. 
 
 28. All that has been said above is taught in many passages 
 of the Word, of which it may suffice to adduce the following. 
 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, as to his 
 soul, be 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 he will hold to the one and despise the other ; ye cannot 
 serve God and mammon " (Matt. vi. 21). " How can ye, being 
 evil, speak good things? for out of the abundance of the heart 
 the mouth speaketh. A good man out of the good treasure of 
 the heart, bringeth forth good things, and an evil man out of 
 the evil treasure bringeth forth evil things" (Matt. xii. 31, 35). 
 "A good tree bringeth not forth corrupt fruit, neither doth a 
 corrupt tree bring forth good fruit: every tree is known by its 
 fruit: for of thorns men do not gather figs, nor of a bramble- 
 bush gather they grapes" (Luke vi. 43, 41). 
 
 29. The Word teaches also that no one can do good from 
 himself, but from the Lord : Jesus said, "lam the true vine 
 and my Father is the husbandman ; every branch in me that 
 bcareth not fruit he taketh away ; and every branch that 
 
 " beareth fruit he purgeth it, that it may bring forth more 
 fruit. — Abide in me, and I in you, as the branch cannot bear 
 fruit of itself, except it abide in the vine, no more can ye, ex- 
 cept ye abide in me. I am the vine, ye 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. If a man abide not 
 in me, lie is cast forth as a branch, and is withered, and men 
 216 
 
FOR THE NEW JERUSALEM. 
 
 29, 30 
 
 gather them, and cast them into the fire, and they are huined" 
 (John xv. 1, 2, 4—6). 
 
 30. The Word teaches also, that so far as man is not puri- 
 fied from evils, his good deeds are not good, nor are his pious 
 acts pious, neither is he wise; and vice versa. This is taught 
 in the following passages : " Woe unto you, Scribes and Phari- 
 sees, hypocrites ! for ye make clean the outside of the cup and 
 plattci, but within they are full of extortion and excess. Thou 
 blind Pharisee! cleanse first that which is within the cup and 
 platter, that the outside of them may be clean also. Woe unto 
 you, Scribes and Pharisees, hypocrites! for ye are like unto 
 whited sepulchres, which indeed appear beautiful outward, but 
 are within full of dead men's bones, and of all uncleanness : 
 even so ye also outwardly appear righteous unto men, but within 
 ye are full of hypocrisy and iniquity" (Matt, xxiii. 25 — 28). 
 And also from these words in Isaiah : " Hear the words of Je- 
 hovah, ye rulers of Sodom, give ear unto the law of our God, 
 ye people of Gomorrah: To what purpose is the multitude ot 
 your sacrifices unto me? — Bring no more vain oblations ; incense 
 is an abomination unto me, the new moons and the sabbaths, 
 — I cannot away with it, it is iniquity. — Your new moons and 
 your appointed feasts my soul hateth. — When ye spread forth 
 your hands, I will hide mine eyes from you ; yea, when 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 before mine eyes; cease to do evil : — though your sins be 
 as scarlet, they shall be as white as snow ; though they be red 
 like crim inn, they shall be as wool" (i. 10, 11, 13, — 18): the 
 summary sense of which words is, that unless a man shuns 
 evils, all his acts of worship and all his works likewise, are void 
 of good, for it is said, I cannot bear iniquity, make you clean, 
 put away the evil of your doings, cease to do evil. So in Jere- 
 miah : '"Return ye every man from his evil way, and amend 
 3'our doings" (xxxv. 15). 
 
 That such persons are not wise, appears also from Isaiah : 
 u Woe unto them that are wise in their own eyes, and prudent 
 in theirown sight" (v. 21). And again : " The wisdom of their 
 wise men shall perish, and the understanding of their prudent 
 men shall be hid. Woe unto them that seek deep to hide their 
 counsel from the Lord, and their works are in the dark" (xxix. 
 14, 15). And again : "Woe unto them that go down to Egypt 
 for help, and stay on horses, and trust in chariots, because they 
 are many, and in horsemen, because they are very strong ; but 
 they look not into the Holy One of Israel, neither seek Jehovah ! 
 But he will arise against the house of the evil doers, and against 
 the help of them that work iniquity. Now the Egyptians are 
 men, and not God ; and their horses are flesh, and not spirit" 
 (xxxi. 1, 2, 3). Man's own intelligence is thus described : Egypt 
 217 
 
30, 31 
 
 THE DOCTRINE OF LIFE 
 
 denotes science ; the horse understanding thence derived ; the 
 chariot denotes doctrine and the horseman intelligence from the 
 same origin ; of all which it is said, Woe unto them who do not 
 look to the Holy One of Israel, and do not seek Jehovah. Their 
 destruction by evils, is meant by his arising against the house 
 of the evil doers, and against the help of them that work iniquity : 
 that the above things originate in man's proprium, and conse- 
 quently have no life in them, is meant by the Egyptians being 
 men and not God, and by their horses being flesh and not spirit. 
 Man and flesh denote man's proprium • God and spirit are life 
 from the Lord ; the horses of the Egyptians are man's own 
 intelligence. There are many other passages in the "Word, which 
 thus describe intelligence self-derived, and intelligence from the 
 Lord ; which are to be understood only by means of the spiritual 
 sense. 
 
 That no one will be saved by the good deeds which proceed 
 from self, because they are not good, appears from the following 
 passages : " 'Not every man that saith unto me, Lord, Lord, shah 
 enter into the kingdom of heaven, but he that doeth the will o: 
 my Father. — Many will say unto me in that day, Lord, Lord 
 have we not prophesied in thy name, and in thy name cast out 
 devils, and in thy name done many wonderful works? But 
 then will I profess unto them, I never knew you ; depart from 
 me, ye that work iniquity'''' (Matt. vii. 21 — 23). And in another 
 place : " And ye begin to stand without, and to knock at the 
 door, saying, Lord, Lord, open unto us. — Then shall ye begin 
 to say, We have eaten and drunk in thy presence, and thou 
 hast taught in our streets. But he shall say, I tell you, I know 
 you not whence you are ; depart from me, all ye workers of 
 iniquity" (Luke xiii. 25 — 27). For all such are like unto the 
 Pharisee, who "stood and prayed" [in the temple], saying, "I 
 am not as other men, extortioners, unjust, adulterers; I fast 
 twice in the week, I give tithes of all that I possess" (Luke xviii. 
 11 — 14). They are also those who are called ''unprofitable 
 servants" (Luke xvii. 10). 
 
 31. It is a truth that no man can do good, which is really 
 good, from himself: but so to apply this truth as to destroy 
 every good of charity performed by the man who shuns evils as 
 sins, is an enormous perversion, for it is diametrically contrary 
 to the Word, which enjoins man to do good; — it is contrary to 
 the precepts of love towards God and our neighbour, on which 
 ■hang all the law and the prophets, and it undermines and over- 
 turns the whole of religion ; for every one knows that religion 
 consists in doing good, and that every one will be judged accord- 
 ing to his deeds. Man is so constituted that he is enabled to 
 shun evils as of himself by power derived from the Lord, if he 
 implore it; and what he does after this is good from the 
 Lord. 
 218 
 
FOR THE NEW JERUSALEM. 
 
 32-36 
 
 IV. SO FAR AS ANY ONE SHUNS EVILS AS SINS, SO FAR HE LOVES 
 TRUTHS. 
 
 32. There are two universals which proceed from the Lord, 
 divine good and divine truth : divine good is of his divine love, 
 and divine truth is of his divine wisdom. Those two in the 
 Lord are a one, and thence proceed as a one from him ; but 
 they are not received as a one by the angels in heaven, and by 
 men on earth. There are angels ami men wdio receive more of 
 divine truth than of divine good, and there are others who re- 
 ceive more of divine good than of divine truth; hence it is that 
 the heavens are distinguished into two kingdoms, one of which 
 is called the celestial kingdom, the other the spiritual kingdom: 
 the heavens which receive more of the divine good, constitute the 
 celestial kingdom, but those which receive more of the divine 
 truth constitute the spiritual kingdom. Concerning these two 
 kingdoms, into which the heavens are distinguished, see the 
 Treatise on Heaven and Hell, n. 20 — 28. 13ut still the angels 
 of all the heavens are so far in wisdom and intelligence, as good 
 with them makes a one with truth ; the good which does not 
 make a one with truth, is to them not good : and the truth 
 which does not make a one with good, is to them not truth. 
 Hence it appears that good conjoined with truth constitutes 
 love and wisdom with an angel and with man : and whereas 
 an angel is an angel from the love and wisdom which he has, 
 and in like manner man is man, it is evident, that good con- 
 joined with truth causes an angel to be an angel of heaven, and 
 a man to be a man of the church. 
 
 33. Inasmuch as good and truth are a one in the Lord, and 
 proceed as a one from him, it follows, that good loves truth, 
 and truth loves good, and that they desire to be a one. The 
 like is true of their opposites : evil loves falsity, and falsity loves 
 evil, and they are desirous of heing a one. In the following 
 pages we will call the conjunction of good and truth the celes- 
 tial marriage, and the conjunction of evil and falsity the infer- 
 nal marriage. 
 
 3f . It is a consequence of what has been said, that so far as 
 any one shuns evils as sins, so far he loves truths, for so far he 
 is principled in good; according to what was shown in the 
 foregoing article. And on the other hand, so far as any one 
 does not shun evils as sins, so far he does not love truths, be- 
 cause so far he is not principled in good. 
 
 35. A man who does not shun evils as sins, may indeed 
 love truths, but then he does not love them because they are 
 truths, but because they serve to extend his reputation, whence 
 he derives honour or gain; wherefore, when they are no longer 
 Buhservient to this end, he ceases to love them. 
 
 36. Good relates to the will, truth to the understanding 
 219 
 
36—39 
 
 THE DOCTRINE OF LIFE 
 
 From the love of good in the will, proceeds the love of truth 
 in the understanding; from the love of truth proceeds the per- 
 ception of truth ; from the perception of truth, the thought of 
 truth ; and from these comes the acknowlcdment of truth, 
 which is faith in its genuine sense. That this is the order of 
 progression from the love of good to faith, is proved in the 
 Treatise concerning the Divine Love and the Divine Wisdom. 
 
 37. Inasmuch as good is not good, as was above observed, 
 unless it be conjoined with truth, it follows that good cannot 
 be said to exist until it is so conjoined : nevertheless it continu- 
 ally wills to exist ; wherefore, in order to its existence, it desires 
 and procures to itself truths, from whence it derives its nourish- 
 ment and formation. This is the reason that, so far as any one 
 is principled in good, so far he loves truths ; consequently, he 
 so far loves truths as he shuns evils as sins ; for so far he is 
 principled in good. 
 
 38. So far as any one is principled in good, and by virtue 
 of good loves truths, so far he loves the Lord, inasmuch as the 
 the Lord is Good Itaelf and Truth Itself ; wherefore the Lord 
 is with man in good and in truth. If the latter be loved by 
 virtue of the former, then the Lord is loved ; and not otherwise. 
 This the Lord teaches in John: " He that hath my precepts 
 and keepeth them, he it is that loveth me ; — he that loveth me 
 not, keepeth not my words" (xiv. 21, 21). And in another 
 place : " If ye keep my commandments, ye shall abide in my 
 love" (John xv. 10). The precepts, words, and commandments 
 of the Lord are truths. 
 
 39. That good loves truth, may be illustrated by application 
 to the several cases of a priest, of a soldier, of a merchant, and 
 of an artificer. And first of & priest: If he be principled in 
 the good of the priesthood, which consists in providing for the 
 salvation of souls, in teaching the way to heaven, and in leading 
 those whom he teaches ; so far as he is principled in that good, 
 bo far from the love and desire thereof, he procures for himself 
 those truths in abundance, in proportion to the influence of the 
 delight which constitutes his good. So if a soldier be principled 
 in the love of a military life, and is sensible of good arising 
 either from the protection of the state, or, from the advance- 
 ment of his own reputation ; he also, by virtue of that good, 
 and according to it, procures to himself military science; and 
 in case he be advanced to a post of command, military intelli- 
 'gence: these things are as truths, whereby the delight of his 
 love, which is his good, is nourished and formed. So if a mer- 
 chant be engaged in trading from the love thereof, he imbibes 
 with pleasure all those things, which, as means, enter into and 
 compose that love : these also are as truths, whilst trading is the 
 good thereof. Lastly, if an artificer apply in good earnest to 
 his business, and love it as the good of his life, he purchases 
 
 220 
 
FOR THE NEW JERUSALEM 
 
 39—43 
 
 instruments, and perfects himself in such things as relate to the 
 science «f his particular employment, and thereby he causes his 
 work to be good. From these cases it is evident, that truths 
 are the means whereby the good of the love-principle exists, and 
 acquires reality : consequently, that good loves truths in order 
 to its existence. Hence, in the Word, by doing the truth is 
 meant the causing good to exist : as by doing the truth (John 
 iii. 21) : by doing the Lord's sayings (Luke vi. 47) : by keeping 
 his precepts (John xiv. 21) : by doing his words (Matt. vii. 24) : 
 by doing the word of God (Luke viii. 21): and by doing the 
 statutes and judgments (Levit. xviii. 5). This also is meant by 
 doing good and bearing fruit, for good or fruit is that which 
 exists. 
 
 40. That good loves truth, and wills to be conjoined with 
 it may be illustrated, also, by comparison with meat and water, 
 or with bread and wine, which ought to be taken together, in- 
 asmuch as meat or bread alone does not suffice for nourishment 
 without water or wine : wherefore the one seeks and desires the 
 other. By meat and bread also in the "Word, in its spiritual 
 sense, is meant good, and by water and wine is meant truth. 
 
 41. From what has been said, it may now appear, that he 
 who shuns evils as sins, loves truths and desires them; and that 
 the more he shuns evils as sins, so much the more he loves and 
 desires truths, because he is so much the more principled in good. 
 Hence he comes into the heavenly marriage, which is the mar- 
 riage of good and truth, in which heaven is, and in which the 
 church will be. 
 
 V. SO FAR AS ANY ONE SHUNS EVILS AS SINS, SO FAR HE HAS FAITH, 
 AND IS A SPIRITUAL MAN. 
 
 42. Faith and life are distinct from each other, like think 
 ing and doing; and as thinking has relation to the understand- 
 ing, and doing has relation to the will, it follows, that faith and 
 life are distinct from each other, like the understanding and 
 will. lie who knows the distinction between these latter, may 
 know also the distinction between the former; and he who knows 
 the conjunction of the latter, may also know the conjunction 
 of the former ; wherefore something concerning the understand 
 ing and will shall be premised. 
 
 43. Man has two faculties, of which one is called the toill, 
 and the other the under 'standing. These faculties are distinct 
 from each other, but are so created, that they may become a 
 one ; and when they are a one, they are called the mind : where- 
 fore they constitute the human mind, and all the life of man 
 therein. As all things in the universe, which are according to 
 divine order, have relation to good and truth, so all things with 
 man have relation to the will and the understanding: lor good 
 
 221 ° E 
 
43—45 
 
 THE DOCTRINE OF LIFE 
 
 with man is of his will, and truth with him is of his understand- 
 ing; for these two faculties are the receptacles and subjects of 
 those things, the will being the receptacle and subject of all 
 things of good, and the understanding the receptacle and sub- 
 ject of all things of truth. Goods and truths have no other 
 abiding place with man ; nor, consequently have love and faith ; 
 inasmuch as love is of good, and good is of love, and faith is of 
 truth, and truth is of faith. Nothing more important can be 
 known, than how the will and understanding form one mind: 
 they form one mind as good and truth make a one ; for a simi- 
 lar marriage exists between the will and the understanding, as 
 between good and truth. The nature of this latter marriage 
 was, in some degree, shewn in the preceding article; to which 
 Ave will now add, that as good is the very esse of a thing, and 
 truth is the existere of a thing thence derived, so the will, with 
 man, is the very esse of his life, and the understanding is the 
 existcre of his life, thence derived : for good, which is of the 
 will, forms itself in the understanding, and, in a certain man- 
 ner, renders itself visible. 
 
 44. That a man may know, think, and understand manv 
 things, and yet not be wise, was shewn above; n. 27, 28: and 
 since it is [the office] of faith to know and to think, and still more 
 to understand that a thing is, so it is possible for a man to 
 believe that he has faith, and yet have it not. The reason of 
 his not having it, is, because ho is in the evil of life, and the 
 evil of life and the truth of faith can never act as a one. The 
 evil of life destroys the truth of faith ; because the evil of life 
 is of the will, and the truth of faith is of the understanding; 
 and the will leads the understanding, and causes it to act as a 
 one with itself; wherefore, should there be anything in the un- 
 derstanding which does not agree with the will, when man is left 
 to himself, or thinks under the influence of his evil and the love 
 thereof, then he either casts out the truth which is in the under- 
 standing, or by falsification forces it in to unity. It is otherwise 
 with those who are in the good of life ; for they, when left to 
 themselves, think under the influence of good, and love the 
 truth which is in the understanding, because it agrees there- 
 with. Thus there is effected a conjunction of faith and of life, 
 like the conjunction of truth and of good, each resembling the 
 conjunction of the understanding and the will. 
 
 45. 1 fence then it follows, that in proportion as man shuns 
 evils as sins, in the same proportion he has faith, because in the 
 same proportion he is principled in good, as was shewn above. 
 This is confirmed also by its contrary, that whosoever does not 
 shun evils as sins, has not faith, because he is in evil, and evil 
 lias an inward hatred against truth ; outwardly indeed, it can 
 put on a friendly appearance, and endure, yea, love, that truth 
 should be in the understanding ; but when the exterior is put 
 
 222 
 
FOR THE NEW JERUSALEM. 
 
 44— 49 
 
 oft", as is the case after death, then truth, which was thus for 
 wordly reasons received in a friendly manner, is first cast off, 
 afterwards is denied to be truth, and finally is held in aversion. 
 
 •AG. The faith of a wicked man is intellectual faith, in which 
 there is no good from the will ; consequently, it is a dead faith, 
 which is like the respiration of the lungs without its animation 
 from the heart : the understanding also corresponds to the lungs, 
 and the will to the heart. It may be compared likewise with a 
 beautiful harlot, adorned with purple and gold, who is inwardly 
 infected with a malignant disease ; a harlot also corresponds to 
 the falsification of truth, and hence, in the Word, is mentioned 
 to signify such falsification. It is also like a tree abounding 
 with leaves and yielding no fruit, which the gardener cuts 
 down : a tree likewise signifies man, its leaves and blossoms the 
 truths of faith, and its fruit the good of love. But it is other- 
 wise with faith in the understanding, in which there is good 
 from the will. This faith is alive, and is like the respiration of 
 the lungs in which there is animation from the heart : and it is 
 like a beautiful wife, whom chastity endears to her husband : it 
 is also like a tree that bears fruit. 
 
 47. There are many [truths] which appear to belong to faith 
 only, — as that God is — that the Lord, who is God, is the Re- 
 deemer and Saviour, — that there is a heaven and a hell — that 
 there is a life after death; and many others of a similar nature, 
 of which it is not said, that they are to be done, but that they 
 are to be believed. These [truths] of faith are also dead with 
 the man who is principled in evil, but alive with him who is in 
 good. The reason is, because the man who is in good, not only 
 does well from the will, but also thinks well from the under- 
 standing, not merely before the world, but also when he is left 
 to himself in private. It is otherwise with him who is in evil. 
 
 ■48. It was observed, that those [truths] appear to be of faith 
 only: but the thought of the understanding derives its existere 
 from the love of the will, which is the esse of the thought in 
 the understanding, as was said above (n. 43) : for whatsoever any 
 one wills from love, that he wills to do, to think, to understand, 
 and to speak ; or, what is the same thing, whatsoever any one 
 loves from the will, that he loves to do, to think, to understand, 
 and to speak. When a man shuns evil as sin, then he is in the 
 Lord, as was shewn above, and the Lord operates all things : 
 wherefore to those who asked him, " What shall we do, that we 
 might work the works of God? 1 ' he replied, u This is the work 
 of God, that ye believe on him whom he hath sent" (John vi. 
 28, 29). To believe on the Lord, is not only to think that he 
 is, but also to do his words as he elsewhere teaches. 
 
 49. That those who are in evils have no faith, however they 
 may suppose that they have, has been shewn by instances of 
 such in the spiritual world. They were conducted to a heavenly 
 223 
 
49—52 
 
 THE DOCTRINE OF LIFE 
 
 society, whence the spiritual principle of the faith of the angels 
 entered into the interiors of the faith of those who were thus 
 conducted, whereby they perceived themselves to have only a 
 natural or external principle of faith, and not its spiritual or 
 internal principle ; wherefore they themselves confessed that they 
 had no faith, and that they had persuaded themselves in the 
 world, that to believe, or to have faith, consisted in thinking a 
 thing to he this or that, for any reason. But it was perceived 
 to be otherwise with the faith of those who were not in evil. 
 
 50. Hence it may be seen what spiritual faith is, and what 
 the faith is which is not spiritual. Spiritual faith is with thoso 
 who do not commit sin : for those who do not commit sin, do 
 good, not from themselves but from the Lord, as was shewn 
 above (n. 18 — 31), and by faith become spiritual. Faith with 
 such is truth. This is what the Lord teaches in John : "This is 
 the condemnation, that light has come into the world, and men 
 love darkness rather than light, because their deeds were evil. 
 For every one that doeth evil hateth the light, neither cometh 
 to the light, lest his deeds should be reproved : but he that doeth 
 truth; cometh to the light, that his deeds may be made manifest, 
 that they are wrought in God" (iii. 19 — 21) 
 
 51. What has been said above is confirmed by the following 
 passages from 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 that which is 
 evil : for of the abundance of the heart, his mouth speaketh''' 
 (Luke vi. 45. ; Matt. xii. 35). By the heart in the Word, is 
 meant the will of man ; and inasmuch as man's thoughts and 
 speech originate in the will, it is said, out of the abundance of 
 the heart the mouth speaketh. Again : " Not that which goeth 
 into the mouth defileth a man, but that which cometh out of 
 the mouth, this defileth the man" (Matt. xv. 11) : by the heart 
 is here also meant the will. Again: Jesus said concerning the 
 women who washed his feet with ointment, " Her sins — are 
 forgiven — for she loved much ;" and afterwards he said, "Thy 
 faith hath saved thee " (Luke vii. 47 — 50) : whence it is evident, 
 that when sins are remitted, that is, when they cease, faith saves. 
 That those arc called sons of God, and born of God, who are 
 not in the proprium of their own will, and thereby not in the 
 proprium of their own understanding, that is, who are not in 
 evil, and thence in the false, and that these are such as believe 
 
 'on the Lord, he himself teaches in John i. 12, 13; which pas- 
 sage may be seen explained above, n. 17, towards the end. 
 
 52. From these considerations it results, that man is not 
 endowed with a grain of truth more than he has of good ; con- 
 sequently, not with a grain of faith, except so far as it is conjoined 
 with life. The thought may be, that a thing is in the under- 
 standing ; but there cannot be an acknowledgment amounting 
 
 224 
 
FOR THE NEW JERUSALEM. 
 
 52—55 
 
 to faith, unless there be consent in the will. Tims faith and 
 life inarch on with equal step. From these observations it is now 
 evident, that so far as any one shuns evils as sins, so far he has 
 faith, and becomes spiritual. 
 
 VL THE DECALOGUE TEACHES WHAT EVILS ARE SINS. 
 
 53. What nation on earth does not know that it is evil to 
 steal, to commit adultery, to commit murder, and to bear false 
 witness? Unless this were known, and unless the prevention 
 of such evils were effected by laws, mankind must inevitably 
 perish ; for no society, commonwealth, or kingdom, could subsist 
 without them. Who can conceive that the Israelitish nation 
 was so much more ignorant than others as not to know this? 
 It must needs therefore be matter of surprise to some, that those 
 laws, so universally known throughout the earth, should be 
 promulgated from Mount Sinai, by Jehovah himself, in so 
 miraculous a manner. But listen [for a moment]. The mira- 
 culous promulgation of those laws was designed to shew, that 
 they are not only civil and moral laws, but also spiritual laws, 
 and that to act contrary to them is not only to do evil to a fellow- 
 citizen and society, but is also to sin against God : wherefore 
 those laws, in consequence of their promulgation from Mount 
 Sinai by Jehovah, were made laws of religious obligation ; for 
 it is evident that whatever Jehovah God commands must be 
 with a view to stamp such religious obligation upon the thing 
 commanded, and to shew that it ought to be done for his sake, 
 and for the sake of man's salvation. 
 
 54. Inasmuch as those laws were the fi'-st-fruits of the Word, 
 and consequently the first-fruits of the church which was about 
 to be established by the Lord amongst the people of Israel ; and 
 inasmuch as they contained a brief summary of all things re- 
 lating to religion, whereby the conjunction of the Lord with 
 man, and of man with the Lord, is effected; therefore they 
 were so holy that nothing could be more so. 
 
 55. That they were most holy may appear from the fact that 
 Jehovah himself, that is, the Lord, descended upon Mount 
 Sinai, in fire, and attended by angels, and thence promulgated 
 them with a loud voice ; and that the people prepared themselves 
 for three days to see and hear: — that the mountain was fenced 
 about lest any one should approach and die: — that neither the 
 priests nor the elders were to approach it, but Moses only :— 
 that those laws were written on two tables of stone by the finger 
 of God: that the face of Moses shone, when he brought them 
 down a second time from the mountain : — that they were after- 
 wards deposited in the ark, and the ark in the inmost part of 
 the tabernacle ; and that over the ark was set the mercy-seat, 
 and over the mercv-seat cherubs of gold ; — that this inmost part 
 
 225 p 
 
55—57 
 
 THE DOCTRINE OF LIFE 
 
 of the tabernacle was accounted most holy, and was called the 
 holy of holies : — that without the vail, within which was this most 
 holy place, were arranged the things which represented the holy 
 things of heaven and of the church ; as the candlestick with 
 the seven sconces of gold, the golden altar of incense, and the 
 table overlaid with gold, on which was the shew-bread, with the 
 curtains of fine linen, purple, and scarlet. The sanctity of the 
 whole tabernacle originated solely in the law which was in the 
 ark. By reason of the sanctity of the tabernacle thus origi- 
 nating from the law in the ark, it was enjoined that all the 
 people of Israel should encamp around it in order according to 
 their tribes, and should journey in order after it; at which 
 times there was over it a cloud by day, and afire by night. By 
 reason of the sanctity of that law, and the presence of the Lord 
 therein, the Lord discoursed with Moses from over the mercy- 
 seat between the cherubs : and the ark was called " Jehovah- 
 There." For the same reason, also, it was not lawful for Aaron 
 to enter within the vail, except with sacrifices and incense. 
 Inasmuch as that law was the essential sanctity of the church, 
 therefore the ark was introduced into Zion by David ; and was 
 afterwards deposited in the midst of the temple of Jerusalem, 
 and constituted its most sacred place. By reason of the Lord's 
 presence in that law,and around it,miracles were always wrought 
 by the ark in which that law was contained ; as when the waters 
 of Jordan were divided, and whilst the ark rested in the middle, 
 the people passed over on dry ground ; — also as when the walls 
 of Jericho fell down in consequence of carrying the ark about 
 them; also as when Dagon, the god of the Philistines, fell 
 down before it, and afterwards was found lying ,at the threshold 
 of the temple, with his head separated from the trunk ; — and 
 as when the Bethshemites were smitten because of the ark, to 
 the number of several thousands, besides other miracles ; allot' 
 which were in consequence of the Lord's presence in his ten 
 words, which are the commandments of the decalogue. 
 
 50. A further ground of the great power and sanctity of that 
 law, was, because it was the complex of all things appertaining 
 to religion ; for it consisted of two tables, one of which contains 
 all things which are on God's part, and the other all things in 
 one complex which are on the part of man : therefore, the pre- 
 cepts of that law are called the ten words or commandments, 
 because ten signify all. But how that law is the complex of all 
 things of religion, will be seen in the following article. 
 
 57. Inasmuch as the conjunction of the Lord with man, and 
 of man with the Lord, is effected by that law, therefore it is 
 called the Covenant and the Testimony ; the covenant because 
 it conjoins, and the testimony because it testifies; for a cove- 
 nant signifies conjunction, and a testimony the testification [or 
 witnessing] thereof. It was for this reason that there were two 
 226 
 
FOR THE NEW JERUSALEM. 
 
 57—59 
 
 tables, one for the Lord, the other for man. Conjunction is 
 effected by and from the Lord ; but only when man does those 
 things which are written in his table : for the Lord is continually 
 present, and operative, and desirous to enter, but it is for man 
 in the exercise of the freedom which he enjoys from the Lord, 
 to open the door ; for he 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 other table, which is for man, it is not said that 
 he should do this or that good, it is said that he should not do 
 this or that evil ; as — that he should not kill ; — that he should 
 not commit adultery ; — that he should not steal ; — that he should 
 not bear false witness ; — that he should not covet : the reason 
 is, because man cannot do anything good from himself, but 
 when he ceases to do evils, then he does good, not from him- 
 self, but from the Lord. That man is able to shun evils as from 
 himself, by virtue of the Lord's power, if he implore it, will 
 be seen in what follows. 
 
 59. What was stated above, n. 55, concerning the promul- 
 gation, sanctity, and power of this law, is proved by the follow- 
 
 That Jehovah descended upon Mount Sinai in fire, and that 
 the mount then smoked and quaked ; and that there were thun- 
 derings, lightnings, a thick cloud, and the voice of a trumpet, 
 Exod. xix. 16, 18 ; Deut. iv. 11 ; v. 19—22. 
 
 That the people prepared and sanctified themselves for three 
 days previous to the descent of Jehovah, Exod. xix. 10, 11, 15. 
 
 That the mountain was fenced about, to prevent any one 
 from approaching to the foot of it, lest he should die ; and that 
 not even the priests, but Moses alone, was to approach, Exod. 
 xix. 12, 13, 20—23 ; xxiv. 1, 2. 
 
 The law itself, as promulgated from Mount Sinai, Exod. xx. 
 2—17 : Deut. v. 6—22. 
 
 That the law was written on two tables of stone with the 
 finger of God. Exod. xxxi. 18 ; xxxii. 15, 16 ; Deut. ix. 10. 
 
 That the face of Moses shone when he brought the tables 
 down from the mount the second time, Exod. xxxiv. 29 — 35. 
 
 That the tables were laid up in an ark, Exod. xxv. 16 ; xl. 
 20 ; Deut. x. 5 ; 1 Kings viii. 9. 
 
 That over the ark was set the mercy-seat, and over the mercy- 
 seat cherubs of gold, Exod. xxxv. 17 — 21. 
 
 That the ark, with the mercy-seat and cherubs, constituted 
 the inmost of the tabernacle ; and that the golden candlestick, 
 the golden altar of incense, and the table overlaid with gold on 
 which was the shew-bread, constituted the exterior part of the 
 tabernacle ; and that, the ten curtains of fine linen, purple, and 
 scarlet, constituted its outermost part ; Exod. xxv. 1 to the end ■ 
 xxvi. 1 to thp end ; xl. 17 — 28. 
 
 227 
 
59, 60 
 
 THE DOCTRINE OF LIFE 
 
 That the place where the ark was, was called the holy of 
 holies, Exod. xxvi. 33. 
 
 That all the people of Israel encamped around the tabernacle 
 in order according to their tribes, and journeyed in order after 
 it, Numbers ii. 1 to the end. 
 
 That at such times there was over the tabernacle a cloud by 
 day, and fire by night, Exod. xl. 38 ; Numb. ix. 15, 16 to the 
 end ; xiv. 14; Dent. i. 33. 
 
 That the Lord discoursed with Moses from over the ark, 
 between the cherubs, Exod. xv. 22 ; Numb. vii. 89. 
 
 That the ark, by reason of the law contained in it, was 
 called " Jehovah-There ;" for Moses said, when the ark went 
 forward, " Arise Jehovah ;" and when it rested, " Return Je- 
 hovah," Numb. x. 35, 36 ; 2 Sam. vi. 2 ; Psalm cxxxii. 8. 
 
 That by reason of the sanctity of that law, it was not lawful 
 for Aaron to enter within the vail, except with sacrifies and 
 incense, Levit. xvi. 2 — 14. 
 
 That the ark was introduced into Zion by David with sacri- 
 ficing and rejoicing, 2 Sam. vi. 1 — 19; and that Uzzah died, 
 because he touched it, verses 6, 7, of the same chapter. 
 
 That the ark was placed in the midst of the temple at Jeru 
 salem, where it constuted the most holy place, 1 Kings vi. 19 , 
 viii. 3—9. 
 
 That by reason of the Lord's presence and power in the law 
 which was in the ark, the waters of Jordan were divided, and, 
 whilst the ark rested in the midst, the people passed over on 
 dry ground, Josh. iii. 1 — 17; iv. 5 — 20. 
 
 That the walls of Jericho fell down in consequence of car- 
 rying the ark about them, Josh. vi. 1 — 20. 
 
 That Dagon the God of the Philistines fell to the earth 
 before the ark, and afterwards was found lying on the threshold 
 of the temple with his head separated from the trunk, 1 Sam. 
 v. 3, 4. 
 
 That the Bethshemites, by reason of the ark, were smitten 
 to the number of several thousands, 1 Sam. vi. 19. 
 
 60. That the tables of stone on which the law was written 
 were called the tables of the covenant ; and that the ark, by 
 reason thereof, was called the ark of the covenant, and the law 
 itself was called the covenant ; Numb. x. 33 ; Dent. iv. 13, 23 ; 
 v. 2, 3 ; ix. 9 ; Josh. iii. 11 ; 1 Kings viii. 21 ; Rev. xi. 19 ; and 
 in many other places. The reason why the law was called the 
 covenant, is,because a covenant signifies conjunction ; wherefore 
 it is said of the Lord, that he should be " for a covenant of tho 
 people" (Isaiah xlii. 6 ; xlix. 8) ; and he is called " the messenger 
 of the covenant" (Mai. iii. 1) ; and his blood " the blood of the 
 covenant" (Matt. xxvi. 28 ; Zech. ix. 11 ; Exod. xxiv. 4—10 ) : 
 and for the same reason the "Word is called the Old Covenant 
 and the New Covenant. Covenants also are made for the sake 
 228 
 
FOR THE NEW JERUSALEM 
 
 60—63 
 
 of love, friendship, and consociation, — consequently conjunc- 
 tion. 
 
 61. That the precepts of that law were called the ten words, 
 Exod. xxxiv. 28 ; Dent. iv. 13 ; x. 1 ;* they are so called, he- 
 cause ten signifies all, and words signify truths; for there were 
 more than ten. Inasmuch as ten signifies all, therefore the 
 curtains of the tahernacle were ten (Exod xxvi.l) ; and therefore 
 the Lord said, that a man about to receive a kingdom, called 
 ten servants, and gave them ten pounds to trade with (Luke xix. 
 13) : therefore he likened the kingdom of the heavens to ten 
 virgins (Matt. xxv. 1) : for the same reason the dragon is de- 
 scribed as having ten horns, and upon his horns ten diadems 
 (Rev. xii. 3) : Likewise the beast coming up out of the sea (Rev. 
 xiii. 1) ; and also another beast (Rev. xvii. 3, 7) ; as well as the 
 beast in Daniel (vii. 7, 20, 21). The like is signified by ten, 
 (Levit. xxvi. 26 ; Zech. viii. 23) ; and in other places. Hence 
 come tenths, or tithes, by which is signified something from 
 all. 
 
 VII. MURDERS. ADULTERIES, THEFTS, AND FALSE WITNESS, OF EVERT 
 KIND, WITH THE CONCUPISCENCES PROMPTING THERETO, ARE EVILS 
 WHICH OUGHT TO 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 those things which 
 relate to God, and the second, those which relate to man. That 
 the first table contains all things relating to God, and the 
 second, all things relating to man, does not appear in the letter; 
 nevertheless all things are therein, and therefore they are called 
 the ten words, by which are signified all truths in the complex, 
 as may be seen above, n. 61. But in what manner all things 
 are therein, cannot be explained in a few words : it may, how- 
 ever be comprehended from what was adduced in the Doctrine 
 concerning the Sacred Scripture, n. 67. Hence it is, that it is 
 said, murders, adulteries, thefts, and false witness, of every 
 kind 
 
 63. A religious persuasion has prevailed, that no one can 
 fulfil the law ; and the law is, not to kill, not to commit adul- 
 tery, not to steal, and not to bear false witness. It is admitted 
 that every civil and moral man may, in his civil and moral life, 
 fulfil these precepts of the law ; but to fulfil them from a prin- 
 ciple of spiritual life, is supposed, according to the above per- 
 suasion, to be impossible. From this it follows, that the motive 
 to the obedience of those precepts, is only to avoid punishment 
 and loss in this word, and not to avoid punishment and lose in 
 the next : hence it is that the man with wham the above per- 
 
 229 
 
 * See the margin of the English Bible. 
 
G3— 65 
 
 THE DOCTRINE OF LIFE 
 
 suasion prevails, thinks those evils lawful in the sight of God, 
 hut unlawful in the sight of the world. It is owing to this reli- 
 gious persuasion, that man remains in the concupiscence of all 
 the above evils, and is only restrained from the outward com- 
 mission of them by worldly considerations; wherefore such a 
 person after death, although he had not committed murder, 
 adultery, theft, and false witness, is still in the concupiscence 
 to commit them, and also does commit them, when the external, 
 which he had in the world, is removed from him ; for all concu- 
 piscence remains with man after death. On this account it is, 
 that such persons act in unity with hell, and cannot but have 
 their lot with those who are in hell. The lot of those, however, 
 is different, who do not wish to commit murder, adultery, theft, 
 and to bear false witness, because so to act is contrary to [the 
 law of] God. These, after enduring some combat against the 
 forbidden evil, lose at length all inclination, consequently all 
 concupiscence leading to the commission of it; saying in their 
 hearts that it is sin, and in its essence infernal and diabolical. 
 These, after death, when the external, which they had in the 
 world, is removed, act in unity with heaven ; and because they 
 are in tlie Lord, are also admitted into heaven. 
 
 64. It is a common maxim in every religion, that man ought 
 to examine himself, to do the work of repentance, and to desist 
 from sins ; and that in case he does not, he remains in a state 
 of condemnation. That this is a maxim common to every reli- 
 gion, may be seen above, n. 4 — 8. It is also a universal maxim 
 prevailing throughout the Christian world, that the decalogue 
 ought to be taught, and that children should be initiated thereby 
 into the Christian religion ; for it is put into the hands of all 
 young children. They are also taught by their parents and mas- 
 ters, that to do the evils forbiden in the decalogue is to sin 
 against God ; yea, the parents and masters are convinced thereof 
 whilst they are instructing their children. How surprising then 
 it is that these same [parents and masters], and also the children 
 when they grow up, should think that they are not under that 
 law, and that they cannot do the things prescribed in that law ! 
 Can there be any other reason that they should learn thus to 
 think, than because they love the forbidden evils, and conse- 
 quently the falses which favour them ? These therefore are those 
 who do not make the precepts of the decalogue precepts ot 
 religion. That the same persons live without religion, may be 
 seen in the Doctrine of iaith. 
 
 65. All nations on the face of the earth, who have any reli- 
 gion, are in possession of precepts similar to those contained in 
 the decalogue ; and all those who live according thereto, from a 
 religious principle, are saved ; but all who do not live according 
 thereto, from a religious principle, are condemned. Those who 
 live according thereto, from a religious principle, being instructed 
 
 230 . , i 
 
FOR HIE NEW JERUSALEM. 
 
 65—67 
 
 aftw death by angels, receive truths, and acknowledge the Lord ; 
 the reason is, because they shun evils as sins, and hence are 
 principled in good, and good loves truth, and receives it from 
 the desire of its love, as was shewn above, n. 32 — 11. This is 
 meant by the Lord's words to the Jews : "The kingdom of God 
 shall be taken from you, and given to a nation bringing forth 
 the fruits thereof" (Matt. xxi. 43); and also by these words: 
 "When the Lord of the vineyard cometh — he will miserably 
 destroy those wicked men, and will let out his vineyard unto 
 other husbandmen, who shall render him the fruits in their sea- 
 son" (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 children of the kingdom shall be cast out into outer dark- 
 ness" (Matt. viii. 11, 12; Luke xiii. 29). 
 
 66. We read in Mark, that a certain rich man came to 
 Jesus, and asked him, What he should do to inherit eternal life ? 
 To whom Jesus replied, "Thou knowest the commandments: 
 Thou shalt not commit adultery; thou shalt not kill ; thou shalt 
 wot bear false witness ; thou shalt not steal ; honour thy father 
 and mother." He answering said, "All these have I kept from 
 my youth." Jesus looked at him and loved him ; yet he said, 
 " One thing thou lackest ; go thy way, sell whatsoever thou hast, 
 and give to the poor, and thou shalt have treasure in heaven ; 
 and come, take up the cross, and follow me" (x. 17 — 22). It is 
 said that Jesus loved him, and this, because he said he had kept 
 those commandments from his youth; but whereas he lacked 
 these three things, he had not removed his heart from riches, he 
 had not fought against concupiscences and he had not as yet 
 acknowledged the Lord to be God ; therefore the Lord said 
 unto him that he should sell all that he had, whereby is meant, 
 that he should remove his heart from riches; — that he should 
 take up the cross, whereby is meant, that he should fight against 
 concupiscences; — and that he should follow him, by which is 
 meant, that he should acknowledge the Lord to be God. The 
 Lord here spake, as in all other cases, by correspondences. 
 See the Doctrine respecting the Sacred ScrijAure, n. 17. No 
 one can shun evils as sins unless he acknowledge the Lord, and 
 approach him, and unless he fight against evils, and thus remove 
 concupiscences. But more will be said on this subject in the 
 article concerning combats against evils. 
 
 VIII. SO FAR AS ANY ONE SHUNS MURDERS OF EVERY KIND AS SIN? 
 SO FAR HE HAS LOVE TOWARDS HIS NEIGHBOUR. 
 
 67. By murders of every kind are understood also enmities, 
 hatreds, and revenge, of every kind, which breathe a murderous 
 purpose; for therein murder lies hid, as fire in wood beneath 
 
 231 
 
67—69 
 
 THE DOCTRINE OF LIFE 
 
 the aslies. Infernal fire is nothing else, and it is from this 
 ground that men are said to burn with hatred and revenge, which 
 are murders in a natural sense. But by murders, in a spiritual 
 6ense, are meant all modes of killing and destroying the souls of 
 men, which are various and manifold ; and by murder, in a su- 
 preme sense, is meant to hate the Lord. These three kinds of 
 murder make a one, and cohere together; for whosoever is 
 disposed to kill the body of man in this w r orld, is also disposed 
 after death to kill the soul of man, and even to destroy the Lord ; 
 for he burns with anger against him, and wills to put out his 
 name. 
 
 68. These kinds of murder lie concealed inwardly with man 
 from his birth ; but still he learns from his infancy to cover them 
 over with civil and moral conduct, which he must needs practise 
 in his intercourse with mankind ; and so far as he loves howor 
 or gain, so far he is watchful over himself lest his murderous 
 inclinations should appear. This man does with his external, 
 whilst those things are of his internal : such is man in himself. 
 Now as he lays aside his external with the body when he dies, 
 and retains his internal, it is evident wdiat a devil he must 
 become unless he be reformed. 
 
 69. Inasmuch as the above-mentioned kinds of murder lie 
 inwardly concealed in man from birth, as has been said, and at 
 the same time thefts of every kind, and false witness of every 
 kind, with the concupiscences prompting thereto (concerning 
 which more will be said presently) ; it is evident, that, unless the 
 Lord had provided the means of reformation, man must needs 
 have perished eternally. The means of reformation which the 
 Lord has provided are these : — that man is born in mere igno- 
 rance; — that whilst an infant he is kept in a state of external 
 innocence; — soon after in a state of external charity; and then 
 in a state of external friendship : but as he comes into the exer- 
 cise of thought, by virtue of his understanding, he is kept in a 
 certain freedom of acting according to reason. This is the state 
 which was described above, n. 19 ; and which we shall here 
 transcribe with a view to what follows : it runs thus : 
 
 u Man, during his abode in the world, is in the midst between 
 hell and heaven ; beneath is hell, and above is heaven : and he 
 is kept in the liberty of turning himself either to hell or heaven ; 
 if he turns himself to hell, he averts himself from heaven, but if 
 he turns himself to heaven, he averts himself from hell. Or, 
 what amounts to the same, man, during his abode in the world, 
 is in the midst between the Lord and the devil, and is kept in 
 the liberty of turning himself either to the one or to the other: 
 if he turns himself to the devil, he averts himself from the Lord, 
 but if he turns himself to the Lord, he averts himself from the 
 devil. Or, what is the same thing, man, during his abode in 
 the world, is in the midst between evil and good, and is kept in 
 232 
 
FOR THE NEW JERUSALEM. 
 
 69—73 
 
 the liberty of turning himself either to the one or to the other: 
 if he turns himself to evil he averts himself from good, but if 
 he turns himself to good, he averts himself from evil." See 
 the same above, n. 19; sec also n. 20 — 22. 
 
 70. Now, as evil and good are two opposites, in all respects 
 like hell and heaven, or like the devil and the Lord, it follows, 
 that if man shuns evil as sin, he comes into the good that is 
 opposite to the evil. The good opposite to the evil which is 
 meant by murder, is the good of neighbourly love. 
 
 71. Inasmuch as this good and that evil are opposites, it 
 follows, that, the latter is removed by the former. Two opposites 
 cannot abide together, as heaven and hell cannot abide together : 
 supposing them to he together, there would result that lukewarm 
 state, of which it is written in the Revelation, " I know thy 
 works, that thou art neither cold or hot ; I would thou wert 
 cold or hot; so then because thou art lukewarm and neither 
 cold nor hot, I will spue thee out of my mouth" (iii. 15, 10). 
 
 72. When man is no longer in the evil of murder, but in 
 the good of love towards his neighbour, then whatsoever he does 
 is the good of that love, consequently, is a good work. A priest, 
 who is in that good, as often as he teaches and leads his flock, 
 does a good work, because he acts from the love of saving souls. 
 A magistrate, who is in that good, as often as he executes the 
 laws of order and justice, does a good work, because he acts from 
 the love of his country, of society, and of his fellow-citizens. 
 A merchant, likewise, if he be in that good, does a good work 
 in every negotiation. He is in the love of his neighbour and 
 his country; society, his fellow-citizens, and also his domestics, 
 are his neighbour, for whose good he provides whilst providing 
 for his own. An operative, also, who is in that good, labours 
 faithfully under its influence, for others as for himself, fearing 
 his neighbour's loss as his own. The reason why all the deeds 
 done by such are good works, is, because so far as any one 
 shuns evils, so far he does good, according to the general law 
 above stated, n. 21 ; and he who shuns evil as sin, does good, 
 not from himself, but from the Lord (n. 18 — 31). It is other- 
 wise with him who does not regard murders of every kind, 
 which are enmities, hatreds, revenge, and the like, as sins; 
 whether he he a priest, magistrate, merchant, or operative, what 
 he does is not a good work, because his every work partakes 
 of the evil which is within him ; for his internal is what pro- 
 duces ; his external may be good, but only as to others, not as 
 to himself. 
 
 73. The Lord inculcates the good of love in many passages 
 in the Word; and teaches it particularly in Matthew by recon 
 ciliation with our neighbour, in these words : " If thou bring 
 thy gift to the altar, and there remember that thy brother 
 hath ought against thee, leave there thy gift before the altar, 
 
 233 
 
73—76 
 
 THE DOCTRINE OF LIFE 
 
 and go thy way : first be reconciled to thy brother ; and then 
 come and offer thy gift. Agree with thine adversary quickly, 
 whilst 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 by 
 no means come out thence, until thou hast paid the uttermost 
 farthing" (v. 23—26) : that to be reconciled to a brother 'is to 
 shun enmity, hatred, and revenge; that is, to shun such evila 
 as sins, is evident. The Lord also teaches, in Matthew, " What- 
 soever ye would that men should do to you, do ye even so to them, 
 for this is the law and the prophets" (vii. 12) : consequently evil 
 should not be done to him. Not to mention many other passages 
 to the same purport. The Lord also teaches, that murder con- 
 sists in being angry with a brother or a neighbour without a 
 cause, and in accounting him as an enemy (Matt. v. 21, 22). 
 
 IX. SO FAR AS ANY ONE SHUNS ADULTERIES OF EVERY KIND AS 
 SINS, SO FAR HE LOVES CHASTITY. 
 
 74. By adultery, in the sixth commandment of the decalogue, 
 in a natural sense, is not only meant to commit fornication, 
 but also to act obscenely, to discourse lasciviously, and to think 
 filthily. But by committing adultery, in a spiritual sense, is 
 meant, to adulterate the goods of the Word, and to falsify its 
 truths : and, in a supreme sense, by committing adultery is 
 meant to deny the Lord's divinity and to profane the Word. 
 These are the several kinds of adultery. The natural man, by 
 means of his rational light, may know that by adultery is meant 
 to act obscenely, to discourse lasciviously, and to think filthily ; 
 but he does not know, that by committing adultery is aiso 
 meant, to adulterate the goods of the Word, and to falsify 
 its truths ; and still less that it means to deny the Lord's di- 
 vinity and to profane the Word. Hence he does not know, 
 that adultery is so great an evil, as that it may be called essen- 
 tially diabolical ; for whosoever is [principled] in natural adul- 
 tery is also in spiritual adultery, and vice versa. That this ia 
 the case will be demonstrated in a particular treatise concerning 
 Coitjugal Love. But those are simultaneously in adulteries of 
 every kind, who do not regard adulteries as sins, both in faith 
 and life. 
 
 75. The reason why so far as any one shuns adultery, so 
 far he loves marriage ; or, what is the same thing, so far as any 
 one shuns the lasciviousness of adultery, so far he loves the 
 chastity of marriage; is, because the lasciviousness of adultery 
 and the chastity of marriage are two opposites ; wherefore so 
 far as man is not in the one, so far he is in the other. The 
 case in this respect is as was described above, n. 70. 
 
 76. It is impossible for any one to know what the chastity 
 234 
 
FOR HIE NEW JERUSALEM. 
 
 76—79 
 
 of marriage is, unless lie slums the lasciviousness of adultery 
 as sin. A man may know that in which he is, hut. lie cannot 
 know that in which he is not: if he know anything in which 
 he is not by description, or by thinking about it, still he only 
 knows it obscurely, and as involved in doubt; wherefore he 
 does not see it in a clear light, and free from doubt, until he is 
 in it: in the latter case therefore he knows, but in the formei 
 case he may be said to know and not to know. The truth is, 
 that the lasciviousness of adultery and the chastity of marriage, 
 compared with each other, are like hell and heaven compared 
 with each other ; and that the lasciviousness of adultery makes 
 hell with man, and the chastity of marriage makes heaven with 
 him. The chastity of marriage, however, abides only with 
 those who shun the lasciviousness of adultery as sin ; see n. 
 Ill, below. 
 
 77. From what has been said it may without ambiguity be 
 concluded and seen, whether a man be a Christian or not, yea, 
 whether he has any religion or not: for whosoever does not 
 regard adulteries as sins, in faith and life, is not a Christian, 
 neither has he any religion. But, on the other hand, whosoever 
 shuns adulteries as sins, especially if he hold them in aversion, 
 by reason of their being sins, and still more, if he abominate 
 them on that account, has religion, and if he be in the Christian 
 Church, is a Christian. But more will be seen on this subject 
 in the Treatise concerning Conjugal Love : in the mean time, 
 see what is said upon it in the Treatise on Heaven and Hell, 
 n. 366—386. 
 
 78. That to commit adultery is also meant to act obscenely, 
 to speak obscenely, and to think filthily, is manifest from the 
 Lord's words in Matthew : " Ye have heard that it was said by 
 them of olden time, thou shalt not commit adultery / but I say 
 unto you that whosoever looketh on a woman to lust after 
 her, hath committed adultery with her already in his heart" 
 (v. 27, 28). 
 
 7l>. That by committing adultery in a spiritual sense, is 
 meant to adulterate the good of the Word, and to falsify its 
 truth, is evident from the following passages ; " Babylon — hath 
 made all nations drink of the wine of her fornication'''' (Rev. 
 xiv. 8). The angel said, "I will shew thee the judgment of 
 the great whore that sitteth upon many waters, with whom the 
 kings of the earth have committed fornde&6ian n (Rev. xvii. 1, 2). 
 " All nations have drunk of the wine of the wrath of her for- 
 nication, and the kings of the earth have comm\i\Qi\ fornication 
 with her" (Rev. xviii. 3). God "hath judged the great whore 
 which did corrupt the earth with her fornication (Rev. xix. 
 2). Fornication is spoken of in regard to Babylon, because 
 by Babylon are meant those who arrogate to themselves the 
 divine power of the Lord, and profane the "Word by adulter 
 235 
 
79 
 
 THE DOCTBDR OF LIFE 
 
 ating and falsifying it ; wherefore also Babylon is called " the 
 mother of harlots and abominations of the earth ; ' (Rev. xvri 
 5). Tlie same is signified by whoredom in the prophets; as 
 in Jeremiah : "I have seen also in the prophets of Jerusalem 
 a horrible thing ; they commit adultery and walk in lies " (xxiii. 
 14). So in Ezekiel : " Two women the daughters of one mother, 
 — committed whoredoms in Egypt, they committed whoredom 
 in their youth ; — one played the harlot when she was mine ; she 
 doted ou her lovers, on the Assyrians her neighbours ; — she 
 committed her whoredoms with them ; — yet she forsook not her 
 whoredoms from Egypt. — The other was more corrupt in her 
 inordinate love than the former, and in her whoredoms more 
 than her sister in her whoredoms ; she increased her whoredoms, 
 she loved the Chaldeans ; the Babylonians came to her into the 
 bed of love, and defiled her by their whoredom " (xxiii. 2 — 17) : 
 these words relate to the Braelitish and Jewish church, which 
 are called the daughters of one mother: by their whoredoms 
 are meant the adulterations and falsifications of the "VTord ; and 
 whereas, in the Word, by Egypt is signified science, by Assyria 
 reasoning, by Chaldea the profanation of truth, and by Babylon 
 the profanation of good, therefore it is said that they committed 
 whoredom with them. The like is said in Ezekiel concerning 
 Jerusalem, whereby is signified the church as to doctrine : 
 '• Thou didst trust in thine own beauty, and playedst the harlot 
 because of thy renown, and pouredst out thy fornications on 
 every one that passed by:— Thou hast &\io committed fornicatioii 
 with the Egyptians thy neighbours, great of flesh, and hast in- 
 creased th} T whoredoms. — Thou hast played the whore also with 
 the Assyrians, because thou wast insatiable — and couldst not 
 be satisfied. Thou hast moreover, multiplied thy fornication — 
 unto Chaldea. Thou art a wife that committeth adultery, which 
 taketh strangers instead of her husband : they give gifts to all 
 whores, but thou givest gifts to all thy lovers, and hirest them 
 that they may come unto thee on every side for thy whoredom. 
 "Wherefore, O harlot, hear the word of Jehovah" (xvi. 15, 26, 
 2S, 20, 32, 33, 35). That by Jerusalem is meant the church, 
 may be seen in the Doctrine concerning tJve Lord, n. 62, 63. 
 The like is signified by whoredoms in Isaiah, xxiii. 17, 18 ; lvii. 
 3 ; and in Jeremiah ii'i. 2, 6, S, 9 ; v. 7 ; xiii. 27 ; xxix. 23 ; and 
 in Micah i. 7 ; and in Xahum iii. 4 ; and in Hosea iv. 10, 11 ; 
 and in Levit. xx. 5 ; and in Xumbers xiv. 33 ; xv. 39 ; and in 
 other places. For the same reason also the Jewish nation was 
 caM'.-d bv the Lord " an adulterous generation" (Matt. xii. 39 ; 
 x . 4 ; Mark viii. 3S.) 
 
 236 
 
for tiik hew nsmuiH, 
 
 80—84 
 
 X. BO FAR A3 ANT OXE 6110X3 THEFTS OF EVERY KLVD A3 91X3, 
 SO FAR HE LOVES SES'CERITY. 
 
 80. By to steal, in a natural sense, is not only meant to steal 
 and to rob, but also to defraud, and under any pretence to take 
 away the goods of another. But by to steal, in a spiritual s'ense, 
 is meant, to deprive another of the truths of his faith, and of 
 the goods of his charity : whereas by to steal, in the supreme 
 sense, is meant to take awav from the Lord what is his, and to 
 attribute it to oneself, and thus to claim righteousness and 
 merit. These are thefts of every kind ; and they also make a 
 one, as do adulteries of every kind, and murders of every kind, 
 spoken of above. The reason why they make a one, is, be-- 
 cause one kind is involved in the other. 
 
 81. The evil of theft enters deeper into man than any other 
 evil, because it is conjoined with deceit and cunning, and deceit 
 and cunning insinuate themselves even into the spiritual mind 
 of man, which is the seat of his thought as grounded in under- 
 standing. That man has a spiritual mind and a natural mind, 
 will be seen below. 
 
 82. The reason why man loves sincerity so far as he shuns 
 theft as sin, is, becanse theft is also fraud, and fraud and since- 
 rity are two opposites : wherefore so far as any one is not in 
 fraud, so far he is in sincerity. 
 
 83. By sincerity is also meant integrity, justice, fidelity, and 
 uprightness. Man cannot be principled in these virtues from 
 himself, so as to love them by and for the sake of them ; but 
 whosoever shuns fraud, deceit, and cunning, as sins, thereby 
 becomes principled in those virtues, not from himself but from 
 the Lord, as was shewn above, n. 18 — 31. This is true in re- 
 gard to every one in his station and office ; whether he be a 
 priest, magistrate, judge, merchant, or operative. 
 
 8L The same appears from many passages of the TVord ; 
 as from the following: "He that walketh righteously, and 
 speaketh uprightly ; he that despiseth the gain of oppressions, 
 that shaketh his hands from holding of bribes; that stoppeth 
 his ears from hearing of blood, and shutteth his eyes from see- 
 ing evil ; he shall dwell on high" (Isaiah xxxiii. 15, 16). "Je- 
 hovah, who shall abide in thy tabernacle, who shall dwell in 
 thy holy hill ? He that walketh uprightly and worketh righte- 
 ousness, — he that backbiteth not with his tongue, nor doth 
 evil to his neighbour" (Psalm xv. 1 — 3). " Mine eyes shall bo 
 upon the faithful of the land that they may dwell with me : he 
 that walketh in a perfect way, he shall serve me. He that 
 worketh deceit shall not dwell within my house ; he that speak- 
 eth lies shall not tarry in my sight. I will early destroy all the 
 wicked of the land, that I mav cut off all wicked doers from the 
 city" (Psalm ci. 6—8). 
 237 
 
34- -86 
 
 THE DOCTRINE OF LIFE 
 
 That he who is not inwardly sincere, just, faithful, and 
 upright, remains in reality insincere, unjust, unfaithful, and 
 devoid of uprightness, the Lord teaches in these words: "Ex- 
 cept your righteousness shall exceed the righteousness of the 
 scribes and Pharisees, ye shall in no case enter into the kingdom 
 of heaven" (Matt. v. 20) : by the righteousness which exceeds 
 the righteousness of the scribes and Pharisees, is meant inte- 
 rior righteousness, in which the man is [principled] who is in 
 the Lord. That man ought to be in the Lord, he himself 
 teaches in John : "The glory which thou gavest me, I have 
 given them, that they may be one even as we are one ; I in 
 them, and thou in me, that they may be perfect in one ;— and 
 that the love wherewith thou hast loved me may be in them, 
 and I in them'' (xvii. 22, 23, 26) ; from whence it is evident, 
 that they are perfect when the Lord is in them. These are 
 they who are called the pure in heart, who shall see God ; and 
 the perfect as their Father in the heavens (Matt. v. 8, 48.) 
 
 85. It was said above, n. 81, that the evil of theft enters more 
 deeply with man than any other evil, because it is conjoined 
 with deceit and cunning, and deceit and cunning insinuate 
 themselves even into the mind of the spiritual man, where his 
 thought is with the understanding; wherefore it may be expe- 
 dient here to say something concerning the mind of man. That 
 the mind of man is his understanding and will together, may 
 be seen above, n. 43. 
 
 86. Manhas a natural mind and a spiritual mind : the natural 
 mind is beneath, and the spiritual mind is above ; the natural 
 mind is the mind of his world, and the spiritual mind is the 
 mind of his heaven. The natural mind may be called the 
 animal mind, but the spiritual mind the human mind. A man 
 is also distinguished from an animal by this, that he has a 
 spiritual mind, whereby he has a capacity of being in heaven 
 during his abode in the world : by this also it is that man lives 
 after death. 
 
 Man, as to his understanding, can be ia his spiritual mind, 
 and thence in heaven ; but he cannot be as to his will in his 
 spiritual mind, and thence in heaven, unless he shuns evils as 
 sins: and unless he be in heaven as to his will also, he still is 
 not in heaven ; for the will draws the understanding downwards, 
 and causes it to be alike animal and natural as itself. 
 
 Man may be compared to a garden,. — the understanding to 
 light, and the will to heat ; a garden is in light and not at the 
 same time in heat, during winter, but it is in light and heat 
 together during summer : the man, therefore, who is in the 
 light of the understanding alone, is as a garden in the time of 
 winter; but he who is in the light of the understanding and 
 at the same time in the warmth of the will, is as a garden, in 
 the time of summer. The understanding also is wise from 
 238 
 
FOR THE NEW JERUSALEM. 
 
 86, 87 
 
 spiritual light, and the 'will loves from spiritual heat; for spiritual 
 light is the divine wisdom, and spiritual heat is the divine love. 
 
 So long as man does not shun evils as sins, the concupis- 
 cences uf evils close up the interiors of the natural mind on the 
 part of the will, being like a dense veil there, and as a black 
 cloud beneath the spiritual mind, and prevent it from being 
 opened : but as soon as man shuns evils as sins, then the Lord 
 flows-in out of heaven, and removes the veil, and disperses the 
 cloud, and opens the spiritual mind, and thus introduces him 
 into heaven. 
 
 So long as the concupiscences of evils close up the interiors 
 of the natural mind, as just observed, so long man is in hell ; 
 but as soon as those concupiscences are dispersed by the Lord, 
 man is in heaven. Further, so long as the concupiscences of 
 evils close up the interiors of the natural mind, so long he is 
 a natural man ; but as soon as those concupiscences are dispersd 
 by the Lord, he becomes a spiritual man. Again, so long as 
 the concupiscences of evils close up the interiors of the natural 
 mind, so long man is an animal, differing only in this, that he 
 can think and speak, even concerning such things as he does not 
 see with his eyes, which he derives from the faculty of elevating 
 his understanding into the light of heaven ; but as soon as those 
 concupiscences are dispersed by the Lord, man becomes truly a 
 man, because he then thinks what is true, in the understanding, 
 from good in the will. Lastly, so long as the concupiscences of 
 evils close up the interiors of the natural mind, so long man is 
 as a garden in the time of winter; but as soon as those concu- 
 piscences are dispersed by the Lord, he is like a garden in the 
 time of summer. 
 
 The conjunction of the will and the understanding with man 
 is meant in the. Word by the heart and soul, and by the heart 
 and spirit ; as where it is said, that God should be loved with 
 all the heart, and with all the soul (Matt. xxii. 37), and that 
 God would give a new heart, and a new spirit (Ezek. xi. 19 ; 
 xxxvi. 26, 27) ; by the heart is meant the will and its love, and 
 by the soul and the spirit, the understanding and its wisdom. 
 
 XI. SO FAR AS ANY ONE SHUNS FALSE WITNESS OF EVERY KIND A3 
 SINS, SO FAR HE LOVES TRUTH. 
 
 87. By bearing false witness, in a natural sense, is not only 
 meant to act in the character of a false witness, but also to lie 
 and to defame. By bearing false witness, in a spiritual sense, 
 is meant, to assert, and to persuade others, that what is false 
 is true, and that what is evil is good, and vice versa : but in 
 the supreme sense, by bearing false witness, is meant to blas- 
 heme the Lord and the Word. These are what constitute the 
 earing of false witness in a threefold sense ; and they make a 
 239 
 
37—91 
 
 THE DOCTRINE OF LIFE 
 
 one with the man who acts as a false witness, tells a lie, aim 
 defames his neighbour, as may appeal- from what was shewn 
 in the Doctrine concerning the Sacred Scripture, in relation to 
 the threefold sense of all that is contained in the Word, n. 5 — • 
 7, &c, and n. 57. 
 
 88. Inasmuch as a lie and truth are two opposites, it follows, 
 that so far as any one shuns a lie as sin, so far he loves truth. 
 
 89. So far as any one loves truth, so far he is desirous of 
 knowing it, and so far he is affected when he finds it ; nor can 
 any other attain unto wisdom : and so far as he loves to do the 
 truth, so far he is made sensible of the pleasantness [amocnitas] 
 of the light in which the truth is. It is similar to the subjects 
 spoken of above ; — as with sincerity and justice with him who 
 shuns thefts of eveiy kind ; with chastity and purity with him 
 who shuns adulteries of every kind ; and with love and charity 
 with him who shuns murders of every kind, &c. But he who 
 is in their opposites, knows nothing concerning them, although 
 they contain every thing. 
 
 90. It is truth which is meant by the seed in the field, con- 
 cerning which the Lord speaks in these words : "A sower went 
 out to sow. — And as he sowed, some fell by the way-side, and 
 it was trodden down, and the fowls of the air devoured it ; and 
 some fell upon a rock, and as soon as it was sprung up, it 
 withered away, because it lacked moisture ; and some fell among 
 thorns, and the thorns sprang up with it and choked it ; and 
 other fell upon good ground, and sprang np, and bare fruit, a 
 hundred fold" '(Luke viii. 5—8 ; Matt. xiii. 3—8 ; Mark iv. 
 3 — 8). The sower here is the Lord, and the seed is his Word, 
 consequently truth : the seed by the way-side is with those who 
 care nothing about truths: the seed on a rock is with those 
 who are concerned about truth, but not for its own sake, — thus 
 not interiorly ; the seed among thorns is with those who are in 
 the concupiscences of evil ; but the seed in the good ground is 
 with those who from the Lord love the truths which are in the 
 Word, and practise them in dependence on him, — thus bearing 
 fruit. That this is the meaning of the parable appears from 
 the Lord's explication of it (Matt. xiii. 19—23 ; Mark iv. 
 14—20; Luke viii. 11—15). Hence it is evident, that the 
 truth of the Word cannot take root with those who care nothing 
 about truth ; nor with those who love truth outwardly and not 
 inwardly ; nor with those who are in the concupiscences of evil ; 
 but with those in whom the concupiscences of evil are dispersed 
 by the Lord In these last, the seed, that is, the truth, is rooted 
 in their spiritual mind. Concerning which, see above, n. 86. 
 
 91. It is a common opinion at this day, that salvation con- 
 gists in believing this or that doctrine of the church, and not in 
 doing the commandments of the decalogue (which are, not to 
 kill, not to commit adultery, not to steal, not to bear false witness, 
 
 240 
 
FOR THE NEW JERUSALEM. 
 
 91— M 
 
 both in a confined and extended sense): for it, is urged, that 
 works are not regarded, but faith from God : when, in fact, so 
 far as any one is in those evils, so far he is without faith. As 
 was shewn above, n. 42 — 52. Consult your reason, and consider 
 well, whether any murderer, adulterer, thief, and false witness, 
 so long as he is in the concupiscence of such evils, can have 
 faith; and further, whether the concupiscence of such evils 
 can possibly be otherwise dispersed than by not willing to do 
 them because they are sins, that is, because they are infernal 
 and diabolical : wherefore, whosoever supposes, that salvation 
 consists in believing this or that doctrine which the church 
 teaches, and is still an evil-doer, must needs come under the 
 description of that foolish one mentioned by the Lord in Matthew 
 (vii. 26). Such a church is thus described in Jeremiah : " Stand 
 in the gate of the house of Jehovah, and proclaim there this 
 word : — Thus aaith Jehovah of hosts 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, winch is called by my name, and say, We are 
 delivered, to do all these abominations? Is this house become 
 a den rt' robbers? — Behold, even I have seen, saith Jehovah" 
 (vii. 2- 4, 9—11). 
 
 XII- IT IS NOT POSSIBLE FOR ANY ONE TO SHUN EVILS AS SINS, SO 
 A* TO HOLD THEM INWARDLY IN AVERSION, EXCEPT BY COMBATS 
 AGAINST THEM. 
 
 92. Every one, may know from the Word and from doctrine 
 thence derived, that the proprium, [or selfhood,] of man, is evil 
 from his birth, and that it is in consequence of this that from 
 an innate concupiscence, he loves evils, and is led into them, so 
 that he wills to revenge, to defraud, to defame, and to commit 
 adultery ; and in case he does not think that they are sins, 
 and resist them on that account, he commits them as often as 
 opportunity offers, and when his interest and reputation are not 
 endangered. Hence it is that man, does those things from 
 delight, if destitute of religion. 
 
 93. Inasmuch as this proprium, [or selfhood,] of man, con- 
 stitutes the first root of his life, it is evident what sort of a tree 
 man would become, if that root were not extirpated, and a new 
 one implanted : he would be a rotten tree, of which it is 9aid, 
 that it is to be cut down and cast into the fire (Matt. iii. 10; 
 vii. 19). This root is not removed, and a new one implanted in 
 its stead, unless man regards the evils, which constitute the root, 
 as destructive to his soul, and wishes on that account to alienate 
 himself from them : but inasmuch as they are of his proprium^ 
 
 241 a 
 
93—99 
 
 THE DOCTRINE OF LIFE 
 
 and consequently delightful, lie cannot effect their removal hut 
 with a degree of unwillingness, and of struggle against thein, — • 
 thus of combat. 
 
 94. Every one who believes that there is a hell and a heaven, 
 and that heaven is eternal felicity, and that hell is eternal, 
 misery ; and who further believes, that those who commit evil 
 go to hell, and those who do good, to heaven, — is brought into 
 a state of combat : and he who combats, acts from an interior 
 principle, and in opposition to that concupiscence which consti- 
 tutes the root of evil ; for whosoever combats against any thing, 
 does not will it, — and to have concupiscence is to will. Hence 
 is it evident, that the root of evil can only be removed by combat 
 against it. 
 
 95. So far, therefore, as any one fights against evil, and 
 thereby removes it, so far good succeds in its place, and from 
 g»od only he looks evil in the face, and then sees it to be infernal 
 and horrible ; and because it is so, he not only shuns it, but 
 also holds it in aversion, and at length abominates it. 
 
 96. The man who fights against evils, must needs combat as 
 from himself; otherwise he does not fight, but stands like an 
 automation, seeing nothing and doing nothing ; and from the 
 evil [in which he is] he continually thinks in favour of evil, and 
 not against it. But still it is well to be known that the Lord 
 alone lights in man against evils, and that it only appears to 
 man as if he fought from himself, and that the Lord is willing 
 it should so appear, inasmuch as without such appearance there 
 could be no combat, — consequently no reformation. 
 
 97. Such combat is not grievous, except to those who have 
 given up the reins to their concupiscences, and have deliberately 
 indulged them, and also to those who have confirmed themselves 
 in the rejection'of the holy things of the Word and of the church. 
 To others it is not grievous ; and should they resist evils in 
 intention only once in a week, or a fortnight, they will perceive 
 a change. 
 
 98. The Christian church is called the church militant, and 
 it cannot be called militant except as fighting against the devil, 
 consequently against the evils which are from hell ; — hell is the 
 devil. This combat consists in the temptation which every 
 member of the church endures. 
 
 99. The Word in many places treats of combats against 
 evils, which are temptations ; such are understood by these 
 "words of the Lord : " Verily, I say unto you, except a corn 
 of wheat fall into the ground and die, it abideth alone, but 
 if it die, it bringeth forth much fruit" (John xii. 24) : and also 
 by these : " Whosoever will come after me, let him deny him- 
 self, and take up his cross, and follow me. Whosoever will 
 save his life shall lose it ; but whosoever shall lose his life for 
 my sake and the gospel's, the same shall save it" (Mark viii. 
 
 242 
 
FOR THE NEW JERUSALEM. 
 
 99—101 
 
 31, 35) : by the cross is understood temptation ; as also in 
 Matt. x. 38 '; xvi. 21 ; Mark x. 21 ; Luke xiv. 27 ; by his lite is 
 meant the lite of man's proprium or selfhood ; as also in Matt, 
 x. 39 ; xvi. 25 ; Luke ix. 2-1 ; and particularly John xii. 25 ; 
 which is also the life of the flesh that " profiteth nothing" (John 
 vi. 63). Concerning combats against evils, and victories over 
 them, the Lord speaks to the churches in the Revelation ; as to 
 the church in 2?phesus : " To him that overcometh 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 over- 
 cometh shall not be hurt of the second death" (Rev. ii. 11) : to 
 the church in Pergamos : " To him that overcometh will 1 give 
 to eat of the hidden manna, and will give him a white stone, 
 and in the stone a new name written, which no one knoweth, 
 saving he that receiveth it" (Rev. ii. 17) : to the church in Thy- 
 atira: " He that overcometh, and keepeth my works unto the 
 end. to him will I give power over the nations, and I will give 
 him the morning star" (Rev. ii. 26,28) : to the church in Sardis: 
 k< He that overcometh, the same shall be clothed in white rai- 
 ment" (Rev. iii. 5) : to the church in Philadelphia : " Him that 
 overcometh will 1 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, the New Jerusalem, which cometh down 
 out of heaven from God — and my new name" (Rev. iii. 12) : 
 and to the church in Laodicea : "To him that overcometh, will 
 I grant to sit with me in my throne" (Rev. iii. 21). 
 
 Xm. MAN OUGHT TO SHUN EVILS AS SINS, AND TO COMBAT AGAINST 
 THEM, AS FROM HIMSELF. 
 
 100. Those combats, which are temptations, may be seen 
 particularly treated of in the work On the JVew Jerusalem and 
 its Heavenly Doctrine, published in London in 1758 from n. 
 187 — 201. Whence they are, and their nature, may be seen, 
 n. 196, 197. How and when they occur, n. 198. What good 
 they effect, n. 199. That the Lord combats for man, n. 200. 
 Concerning the Lord's combats or temptations, n. 201. 
 
 101. It is of divine order that man should act from freedom 
 according to reason, since to act from freedom according to 
 reason is to act from himself. Nevertheless, these two faculties, 
 freedom and reason, are not of man's proprium, but are of the 
 L r 1 within him: and so far as he is a man, they are not taken 
 away from hi in, because without them he could not be reformed : 
 for he could not do the work of repentance, he could not fight 
 against evils, and afterwards bring forth fruits worthy of repent- 
 ance. Now since freedom and reason are with man from the 
 
 243 
 
101—104 
 
 THE DOCTEINE OF LIFE 
 
 Lord, and 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 reciprocally; — thence, and not otherwise, there is con- 
 junction. For this cause the Lord has given freedom and reason 
 to man ; freedom, to think and will as from himself, and reason, 
 according to which [he may think and will]. It is not possible 
 to love any one and to be conjoined with any one, with whom 
 there is no reciprocation, neither is it possibe to enter into and 
 remain with any one with whom there is no reception. Inasmuch 
 as receptivity and reciprocality are in man from the Lord, there- 
 fore the Lord says, " 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" (John xv. 5). " At that day ye shall know that — 
 ye are in me, and I in you" (John xiv. 20). That the Lord is 
 in the truths and in the goods which man receives, and which 
 abide with him, he also teaches in these words : " 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 keepeth them, he it is that loveth me, — 
 and I will love him, — and will make my abode with him" (John 
 xix. 21, 23). Thus the Lord dwells in his own with man, and 
 man in those things which are from the Lord, and thus in the 
 Lord. 
 
 103. Now as there is with man, from the Lord, this power 
 of yielding or withholding reciprocation and thence mutual 
 [love], therefore the Lord directs, that man should repent; and 
 this no one can do, but as from himself: "Jesus said, Except 
 ye repent, ye shall all perish" (Luke xiii. 3, 5). Jesus said, 
 "The kingdom of God is at hand; repent ye, and believe the 
 Gospel" (Mark i. 15). Jesus said: "I come — to call sinners to 
 repentance" (Luke v. 32). "Jesus said to the churches, Repent" 
 (Rev. ii. 5, 16, 21, 22; iii. 3); also, "They repented not of 
 their deeds" (Rev. xvi. 11). 
 
 104. Because there is with man from the Lord this power of 
 yielding or withholding reciprocation, and thence mutual [love], 
 therefore the Lord enjoins, that man should do the command- 
 ments, and should bring forth fruits; as in these words: "Why 
 call ye me Lord, Lord, and do not the things that I say?" 
 (Luke vi. 46 — 49). "If ye know these things, happy are ye if 
 yc do them" (John xiii. 17). "Ye are my friends, if ye do 
 whatsoever I command you" (John xv. 14). " Whosoever shall 
 do and teach the same, shall be called great in the kingdom of 
 the heavens" (Matt. v. 19). "Whosoever heareth these sayings 
 
 * That man lias freedom from the Lord, may bo seen above, n. 19, 20; and in 
 the Treatise on Heaven and Hell, u. 589—596, 597— C>03. What freedom ie, may 
 be seen in the New Jerusalem and its Heavenly Doctrine, n. 141 — 149. 
 
 244 
 
FOR THE NEW JERUSALEM. 104 108 
 
 of mine and doeth them, I will liken him nnto a wise man" 
 (Matt. vii. 21). "bring forth fruits meet for repentance"' (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. 13). "Every tree that bringeth not 
 forth <;ood fruit, is hewn down and cast into the fire" (Matt. vii. 
 19). Not to mention many other passages of a like nature ; 
 from which it is evident, that man ought to do good from himself, 
 but by the Lord's power, which he should implore ; and this is 
 to do good as from himself. 
 
 105. Inasmuch as there is with man from the Lord this 
 power of yielding or withholding reciprocation and thence mutual 
 [love], therefore man will render an account of his works, and 
 be recompensed according to them; for the Lord says, "The 
 Son of Man shall come, — and reward every one according to his 
 works" (Matt, xvi. 27). "They that have done good shall come 
 forth to the resurrection of life, and they that have done evil to 
 the resurrection of damnation" (John v. 29). "Their works do 
 follow them" (Rev. xiv. 13). All were judged according to thir 
 works (Rev. xx. 13). " Behold I come, and my reward is with 
 me, to give to every one according as his work shall be" (Rev. 
 xxii. 12). If there were no reciprocality with man, there could 
 be no imputation. 
 
 106. Because reception and reciprocality are with man, 
 therefore the church teaches, that man should examine himself, 
 confess his sins before God, desist from them, and lead a new 
 life. That this is taught by every church in Christendom, may 
 be seen above, n. 3 — 8. 
 
 107. If man had not had receptivity and thence thought as 
 from himself, nothing could have been said to him about faith, 
 for neither is faith from man. Without these man would be 
 like chaff in the wind, and would stand as though he were in- 
 animate, with his mouth open and his hands hanging down 
 waiting for influx, thinking nothing, and doing nothing in the 
 things which concern his salvation. He has indeed no active 
 power in those tilings from himself, but still he has a power of 
 re-acting as from himself. 
 
 But these things will be placed in a still clearer light in the 
 Treatises concerning Angelic Wisdom. 
 
 XIV. IF ANY ONE SHUNS EVILS FOR ANY OTHER REASON iHAN 
 BECAUSE THEY ARE SINS, HE DOES NOT SHUN THEM, BUT 
 ONLY PREVENTS THEIR APPEARING BEFORE THE EYES OF THB 
 WORLD. 
 
 108. There are moral men who keep the commandments 
 of the second table of the decalogue, being guilty neither of 
 theft, nor of blasphemy, nor of revenge, nor of adultery ; and 
 
 245 
 
/ 
 
 109 111 THE DOCTRINE OF LIFE 
 
 such of them as persuade themselves that such things are evi], 
 because they are hurtful to the common good of the state, and 
 thereby contrary to the laws of humanity, also live in the ex- 
 ercise of charity, sincerity, justice, and chastity. But if they 
 practise these goods, and shun those evils, only because they 
 are evils, and not at the same time because they are sins, they 
 are still merely natural man, and with merely natural men the 
 root of evil remains ingrafted, and is not removed ; wherefore 
 the good actions which they perform are not good, because they 
 proceed from themselves. 
 
 109. A natural moral man may appear before men in the 
 world altogether like the spiritual moral man, but not before 
 the angels in heaven ; for before the angels in heaven, if he be 
 principled in what is good, he appears as an image of wood, 
 and if he be principled in what is true, as an image of marble 
 in which is no life : — it is otherwise with the spiritual moral 
 man : for the natural moral man is externally moral, and the 
 spiritual moral man is internally moral, and what is external 
 without what is internal is not alive : it lives indeed, but not 
 the life which is called life. 
 
 110. The concupiscences of evil, which form the interiors of 
 man from his birth, are not removed except by the Lord alone: 
 for the Lord flows in from what is spiritual into what is natural; 
 whereas man of himself enters from what is natural into what 
 is spiritual, and this influx is contrary to order, and does not 
 operate upon concupiscences to the removal of them, but incloses 
 them more and more closely in proportion as it confirms itself: 
 and since hereditary evil thus lies concealed and shut up, after 
 death, when man becomes a spirit, it bursts the covering within 
 which it was concealed in the world, and breaks out, like the 
 discharge from an ulcer which had been only superficially healed. 
 
 111. There are various and manifold causes operating to 
 render man moral in an external form ; but if he be not also 
 moral in an internal form, lie is still not moral. As for example : 
 If any one abstain from adultery and fornication through fear 
 of the civil law and its penalties ; — through fear of the loss of 
 reputation, and thence of honour ;— through fear of diseases 
 which may be thereby contracted ; — through fear of family broils 
 from his wife, and consequent disturbance of his tranquillity ; 
 — through fear of revenge from the husband or his connections ; 
 — from poverty or avarice ; — from imbecility arising either from 
 disease or abuse, or from age, or from impotence; yea, if he abstain 
 from them from any natural or moral law, and not at the same 
 time from a spiritual law, he is still inwardly an adulterer and 
 fornicator : for he still believes that they are not sins, and con- 
 sequently he does not make them unlawful in his spirit before 
 God, and thus in spirit he commits them, although not before 
 the world in the body ; wherefore after death, when he becomes 
 
 216 
 
FOR THE NEW JERUSALEM. 
 
 111—114 
 
 a spirit, he speaks openly in favour of tliem. Hence it is evi- 
 dent, that a wicked person may slain evils as being hurtful, but 
 that none but a Christian can shun evil as sins. 
 
 112. The case is similar in respect to thefts and frauds 
 of every kind ; — with every kind of murder and revenge, and 
 with every kind of false witness and lies. No one can be cleansed 
 and purified from them of himself: for there are infinite con- 
 cupiscences inherent in every one of those evils, which man 
 sees not but as one uncompounded thing, whereas the Lord 
 6ees the smallest unit [singularissima] in every series. In a 
 word, man cannot regenerate himself, that is, form in himself a 
 new heart and a new spirit, but the Lord alone [can do this] : 
 who is himself the Reformer and Regenerator. Wherefore if 
 man wills to make himself anew from his own prudence and 
 intelligence, it is only like a covering deformed face with paint, 
 and anointing a part affected with inward rottenness with a 
 cleansing ointment. 
 
 113. Therefore the Lord says in Matthew, " Thou blind 
 Pharisee, cleanse first that which is within the cup and platter, 
 that the outside of them may be clean also" (xxiii. 26). And in 
 Isaiah : " Wash you, make you clean, put away the evil of your 
 doings from before mine eyes, cease to do evil :" and then 
 " though your sins be as scarlet, they shall be white as snow ; 
 though they be red like crimson, they shall be as wool" (i. 16, 
 IS). 
 
 111. To what has been said above, let these remarks be 
 added : I. That Christian charity, with every one, consists in 
 his performing faithfully the duties of his calling: for thus if, 
 he shuns evils as sins, he daily does what is good, and is himself 
 his own particular use in the common body : thus also the com- 
 mon good is provided for, and that of each individual in parti- 
 cular. II. That other works are not properly works of charity, 
 but are either its signs, or benefits, or debts. 
 
 247 
 
Date Due 
 
 
 
 
 
 
 
 
 
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