2 * 
 
 LTBRAEY 
 
 1 
 
 OF THE 
 
 Theological Seminary, 
 
 PRINCETON, N. J. 
 
 Ca BX 8712 .D92 1838 
 
 Swedenborg, Emanuel, 1688- 
 Shi 1772. 
 
 Of the New Jerusalem and i 
 0 heavenly doctrine as 
 
Digitized by 
 
 the Internet - 
 
 Archive 
 
 
 
 in 2014 
 
 
 https://archive.org/details/ofnewjerusalemitOOswed 
 
of Tin: 
 
 NEW JERUSALEM, 
 
 AND 
 
 ITS HEAVENLY DOCTRINE, 
 
 AS REVEALED FROM HEAVEN: 
 
 TO WHICH ARE PREFIXED 
 
 SOME OBSERVATIONS 
 
 CONCERNING THE 
 
 NEW HEAVEN AND THE NEW EARTH. 
 
 TRANSLATED FROM THE LATIN OF 
 
 EMANUEL SWEDENBORG. 
 
 ORIGINALLY PUBLISHED IN THE YEAB I73S. 
 
 Seek ye first Uio Kingdom of GOD, and all Things shall be added unto you. 
 
 Matt, vi 33 
 
 FOURTH AMERICAN EDITION, 
 
 FROM THE FIFTH LONDON EDITION. 
 
 JSosstou : 
 
 PUBLISHED BY OTIS CLAPP. 
 
 No. 121 Washington Street. 
 
 1838. 
 
ADVERTISEMENT. 
 
 In the present edition of the following work, 
 the Extracts from the Arcana Ccelestia, which 
 form much the greater portion of the original 
 treatise, are omitted. Those extracts contain 
 a great variety of additional particulars re- 
 specting the various subjects treated of ; and 
 those readers who wish to obtain an extensive 
 acquaintance with those important subjects, 
 will find their account in a diligent study of the 
 work in its entire form. 
 
 One peculiarity in the translation it may be 
 proper to mention ; which is, the use of the ad- 
 jective absolute ; as, The Divine, instead of The 
 Divine Being or Principle. This peculiarity has 
 been retained, as being the literal translation 
 of the Latin term. 
 
 For the convenience of reference, the sec- 
 tions are numbered as in the original work. 
 
CONTENTS. 
 
 Of the New Heaven and New Earth, and what is meant by the 
 
 New Jerusalem 5 
 
 Introduction to the Doctrine 12 
 
 Of Good and Truth 14 
 
 Of Will and Understanding 10 
 
 Of the Internal and External Man 17 
 
 Of Love in general 20 
 
 Of the Loves of Self and of the World 22 
 
 Of Love towards the Neighbour, or Charity 26 
 
 Of Faith 33 
 
 Of Piety 3G 
 
 Of Conscience 38 
 
 Of Freedom 40 
 
 Of Merit 43 
 
 Of Repentance and the Remission of Sins 44 
 
 Of Regeneration 47 
 
 Of Temptation 49 
 
 Of Baptism 51 
 
 Of the Holy Supper 52 
 
 Of the Resurrection 54 
 
 Of Heaven and Hell 5G 
 
 Of the Church 58 
 
 Of the Sacred Scripture, or the Word 58 
 
 Of Providence 60 
 
 Of the Lord 62 
 
 Of Ecclesiastical and Civil Government 66 
 
OF 
 
 THE NEW JERUSALEM, 
 
 AND ITS 
 
 HEAVENLY DOCTRINE. 
 
 Of the New Heaven and New Earth, and what is 
 
 MEANT BY THE New JERUSALEM. 
 
 1. It is written in the Apocalypse, "I saw a new heaven 
 and a new earth ; for the first heaven and the first earth had 
 passed away. And I saw the holy city, New Jerusalem, 
 coming down from God out of heaven, prepared as a bride 
 adorned for her husband. The city had a wall great and 
 high, which had 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 of the 
 city had twelve foundations, and in them the names of the 
 twelve apostles of the Lamb. And the city lieth four square, 
 and the length is as large as the breadth. And he measured 
 the city with the reed twelve thousand furlongs ; and the 
 length, and the breadth, and the height of it were equal. 
 And he measured the wall thereof, a hundred and forty and 
 four cubits, the measure of a man, that is, of an angel. And 
 the wall of it was of jasper ; but the city itself was pure 
 gold, like unto pure glass ; and the foundations of the wall of 
 the city were of every precious stone. And the twelve gates 
 were twelve pearls ; and the street of the city was pure gold, 
 as it were transparent glass. The glory of God enlightened 
 it, and its lamp was the Lamb. And the nations of them 
 which are saved shall walk in the light of it, and the kings 
 of the earth shall bring their glory and honour into it." 
 Ch. xxi. ver. 1,2, 12 to 24. When man reads these words, 
 he does not understand them otherwise than according to the 
 sense of the letter, thus, that the visible heaven and earth will 
 be dissolved, and a new heaven be created, and that the holy 
 city Jerusalem will descend upon the new earth, and that it 
 will be, as to its measures, according to the description. But 
 
6 
 
 OF THE NEW JERUSALEM, 
 
 the angels understand these tilings very differently ; that is, 
 what man understands naturally, they understand spiritually. 
 And as the angels understand them, such is their significa- 
 tion ; and this is the internal or spiritual sense of the AVord. 
 .According to this internal or spiritual sense, in which the 
 angels are, by a new heaven and a new earth is meant a new 
 church, both in the heavens and the earths, which shall be 
 spoken of hereafter ; by the city Jerusalem descending from 
 God out of heaven, is signified its heavenly doctrine ; by the 
 length, breadth and height, which are equal, are signified all 
 the goods and truths of that doctrine, in the complex ; by its 
 wall are meant the truths which protect it ; by the measure 
 of the wall, which is a hundred and forty-four cubits, which 
 is the measure of a man, that is, of an angel, are meant all 
 those defending truths in the complex, and their quality ; by 
 the twelve gates which are of pearls, are meant introductive 
 truths ; which are likewise signified by the twelve angels at 
 the gates; by the foundations of the wall, which are of every 
 precious stone, are meant the knowledges whereupon that 
 doctrine is founded ; by the twelve tribes of Israel, and also 
 by the twelve apostles, are meant all things of the church in 
 general and in particular ; by gold like unto pure glass, 
 whereof the city and its streets were built, is signified the 
 good of love, from which the doctrine and its truths are made 
 transparent; by the nations who are saved, and the kings of 
 the earth who bring glory and honour into the city, are 
 meant all from the church who are in goods and truths ; by 
 God and the Lamb is meant the Lord, as to the essential 
 Divine and the Divine Human. Such is the spiritual sense 
 of the Word, to which the natural sense, which is that of 
 the letter, serves as a basis ; nevertheless these two senses, 
 the spiritual and the natural, make one by correspondences. 
 It is not, however, the design of the present work to prove, 
 that such a spiritual meaning is involved in the fore-men- 
 tioned passages, but it may be seen proved at large in the 
 Arcana Ccelestia, in the following places. That by earth, 
 in the Word, is meant the church, particularly when it is 
 applied to signify the land of Canaan, n. G62, 10G6, 10G7, 
 1202, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 801 1, 9325, 
 9(543. Because by earth, in the spiritual sense, is signified 
 the nation inhabiting it, and its worship, n. 12G2. That the 
 people of the land signify those who belong to the spiritual 
 church, n. 2928. That a new heaven and new earth signify 
 something new in the heavens and the earths, with respect 
 
AND ITS HEAVENLY DOCTRINE. 
 
 7 
 
 to goods and truths, thus with respect to those things that 
 relate to the church in each, n. 173:3, 1850, 2117, 2118, 
 3355, 4535, 10373. What is meant by the first heaven and 
 the first earth, which passed away, may be seen in the small 
 Treatise on the last Judgment and the Destruction of Babylon, 
 throughout, but particularly from n. 05 to 72. That by Je- 
 rusalem is signified the church with regard to doctrine, n. 
 402, 3054, 9100. That by cities [urbes] and cities [eivitates] 
 are signified the doctrines which belong to the church and 
 religion, n. 402, 2450, 2712, 2943, 3210, 4492, 4493. That 
 by the wall of a city is signified the defensive truth of doc- 
 trine, n. 0419. That by the gates of a city are signified 
 Buch truths as are introductory to doctrine, and thereby to 
 the church, n. 2943, 4478, 4492, 4493. That by the twelve 
 tribes of Israel were represented and thence signified all 
 the truths and goods of the church, in general and in par- 
 ticular, thus all things of faith and love, n. 3858, 3920, 4000, 
 0335. That the same is signified by the Lord's twelve 
 apostles, n. 2129, 2329, 3354, 3488, 3858, 0397. That 
 when it is said of the apostles, that they shall sit upon twelve 
 thrones, and judge the twelve tribes of Israel, it is signi- 
 fied that all are to be judged according to the goods and 
 truths of the church, and of consequence by the Lord, from 
 whom those truths and goods proceed, n. 2129, 0397. That 
 by twelve are signified all things in their complex, n. 577, 
 2089, 2129, 2130, 3272, 3858, 3913. The same is also sig- 
 nified by a hundred and forty-four, inasmuch as that num- 
 ber is the product of twelve multiplied by twelve, n. 7973. 
 That twelve thousand has likewise the same signification, n. 
 7973. That all numbers in the Word signify things, n. 482, 
 487, 047, 048, 755, 813, 1903, 1988, 2075, 2252, 3252, 4204, 
 0175, 9488, 9059, 10217, 10253. That the products arising 
 from numbers multiplied into each other have the same sig- 
 nification with the simple numbers so multiplied, n. 5291, 
 5335, 5708, 7973. That by measure is signified the quality 
 of a thing with respect to truth and good, n. 3104, 9003, 
 10202. That by the foundations of a wall are signified 
 the knowledges of truth whereupon doctrinals are founded, 
 n. 9042. That by a quadrangular figure, or square, is 
 signified what is perfect, n. 9717, 9861. That by length 
 is signified good and its extension, and by BREADTH is signi- 
 fied truth and its extension, n. 1613, 9487. That by pre- 
 cious stones are signified truths from good, n. 114, 9803, 
 9805. What is signified, both in general and particular, by 
 
8 
 
 OF TIIE NEW JERUSALEM, 
 
 the precious stones in the urim and thummim, may be seen, 
 n. 3802, 1)864, 9800, 9905, 9891, 9895. What is signified 
 by the jasper, of which the wall was built, may be seen, n. 
 9872. That by the street of the city is signified the truth 
 of doctrine from good, n. 2330. That by cold is signify] 
 the good of love, n. 113, 1551, 1552, 5058, 0914, 0917, 
 9519, 98";4, 9S81. That by glory is signified divine truth, 
 such as it is in heaven, with the intelligence and wisdom 
 thence derived, n. 4809, 5292, 5922, 8207, 8427, 9429, 10574. 
 That by nations are signified those in the church who are 
 in good, and in an abstract sense the goods of the church, 
 n. 1059, 1159, 1258, 1200, 1288, 1410, 1849, 4574, 7830, 
 9255, 9250. That by kings are signified those in the church 
 who are in truths, and in an abstract sense the truths of the 
 church, n. 1072, 2015, 2009, 4575, 5044. That the rites 
 at the coronations of kings involve such things as are of di- 
 vine truth, but that the knowledge of them at this day is 
 lost, n. 4581, 4900. 
 
 2. Before the new Jerusalem and its doctrine are treated 
 of, some account shall be given of the new heaven and new 
 earth. It was shown in the small Treatise concerning the 
 last Judgment and the Destruction of Babylon, what is meant 
 by the first heaven, and the first earth, which have passed 
 away. After this event, that is, when the last judgment was 
 finished, a new heaven was created or formed by the Lord; 
 which heaven was formed of all those who, from the advent 
 of the Lord even to this time, had lived a life of faith and 
 charity ; as these alone are forms of heaven. For the form 
 of heaven, according to which all consociations and commu- 
 nications there exist,. is the form of divine truth from divine 
 good, proceeding from the Lord ; and man puts on this form, 
 as to his spirit, by a life according to divine truth. That the 
 form of heaven is thence derived, may be seen in the Treatise 
 concerning Heaven and Hell, n. 200 to 212, and that all the 
 angels arc forms of heaven, n. 51 to 58, and 73 to 77. 
 Hence it may be known of whom the new heaven is formed, 
 and thereby what is its quality, viz. that it is altogether 
 unanimous. For he that lives a life of faith and charity 
 loves another as himself, and by love conjoins him with him- 
 self, and this reciprocally and mutually ; for love is conjunc- 
 tion in the spiritual world. Wherefore when all act in like 
 manner, then from many, yea, from innumerable individuals, 
 consociated according to the form of heaven, unanimity ex- 
 ists, and they become as one; for there is then nothing 
 
AND ITS HEAVENLY DOCTRINE. 
 
 9 
 
 which separates and divides, but every thing conjoins and 
 unites. 
 
 3. Inasmuch as this heaven was formed of all those who 
 had been of such a quality from the coming of the Lord un- 
 til the present time, it is plain that it is composed as well of 
 Christians as of Gentiles, but chiefly of infants, from all parts 
 of the world, who have died since the Lord's coining ; for all 
 these were received by the Lord, and educated in heaven, and 
 instructed by the angels, and then reserved, that they, to- 
 gether with the others, might constitute a new heaven ; 
 whence it may be concluded how great that heaven is. That 
 all who die infants are educated in heaven, and become an- 
 gels, may be seen in the Treatise concerning Heaven and 
 Hell, n. 329, to 345. And that heaven is formed as well of 
 Gentiles as of Christians, n. 318, to 328. 
 
 4. Moreover, with respect to this new heaven, it is to be 
 observed, that it is distinct from the ancient heavens which 
 were formed before the coming of the Lord ; and yet there 
 is such an orderly connexion established between them, that 
 they form together but one heaven. The reason why this 
 new heaven is distinct from the ancient heavens is, because 
 in the ancient churches there was no other doctrine than the 
 doctrine of love and charity, and at that time they were un- 
 acquainted with any doctrine of faith separated from those 
 principles. Hence also it is that the ancient heavens con- 
 stitute superior expanses, whilst the new heaven constitutes 
 an expanse below them ; for the heavens are expanses one 
 above another. In the highest expanses are they who are 
 called celestial angels, many of whom were of the most an- 
 cient church ; they are called celestial angels from celestial 
 love, which is love towards the Lord : in the expanses below 
 them are they who are called spiritual angels, many of whom 
 were of the ancient church ; they are called spiritual angels, 
 from spiritual love, which is charity towards the neighbour : 
 below these are the angels who are in the good of faith, who 
 are they that have lived a life of faith ; to live a life of faith, 
 is to live each according to the doctrine of his particular 
 church ; and to live is to will and to do. All these heavens, 
 however, make one by a mediate and immediate influx from 
 the Lord. But a more full idea concerning these heavens 
 may be obtained from what is shown in the Treatise concern- 
 ing Heaven and Hell, and particularly in the article which 
 treats of the two kingdoms into which the heavens in gen- 
 eral are divided, n. 20 to 28 ; and in the article concerning 
 
10 
 
 OF THE NEW JERUSALEM, 
 
 the three heavens, n. 29 to 40; concerning mediate and im- 
 mediate influx in the extracts from the Arcana Ccelestia, 
 after n. (303 ; and concerning the ancient and most ancient 
 churches in a small Treatise on the last Judgment and the 
 Destruction of Babylon, n. 40. 
 
 5. This may suffice concerning the new heaven : now 
 something shall be said concerning the new earth. By 
 the new earth is understood a new church upon earth ; for 
 when a former church ceases to be, then a new one is estab- 
 lished by the Lord. For it is provided by the Lord that 
 there should always be a church on earth, as by means of 
 the church there is a conjunction of the Lord with mankind, 
 and of heaven with the world ; there the Lord is known, and 
 therein are divine truths, by which man is conjoined to him. 
 That a new church is at this time establishing, may be seen 
 in the small Treatise concerning the last Judgment, n. 74. 
 That a new church is signified by a new earth, is from the 
 spiritual sense of the Word ; for in that sense no particular 
 earth is understood by earth, but the nation therein, and its 
 divine worship ; this being the spiritual thing whereof earth 
 is representative. Moreover by earth in the Word, without 
 the name of any particular country affixed, is signified the 
 land of Canaan; and in the land of Canaan a church had 
 existed from the earliest ages, which was the reason why all 
 the places therein, and in the adjacent countries, with their 
 mountains and rivers, which are mentioned in the Word, are 
 made representative and significative of those things which 
 are the internals of the church, which are what are called 
 its spiritual things ; hence it is, as was observed, that by 
 earth in the Word, inasmuch as the land of Canaan is under- 
 stood, is signified the church, and in like manner here by a 
 new earth. It is therefore usual in the church to speak of 
 the heavenly Canaan, and by it to understand heaven. That 
 by the land of Canaan, in the spiritual sense of the Word, is 
 understood the church, was shown in the Arcana Ccelestia 
 in various places, of which the following shall be adduced : 
 That the most ancient church which was before the flood, 
 and the ancient church which was after the flood, were in 
 the land of Canaan, n. 567, 3086, 4447, 4454, 4516, 4517, 
 5136, 6516, 9327. That then all places therein became rep- 
 resentative of such things as are in the kingdom of the Lord 
 and in the church, n. 1505, 3080, 4447, 5136. That there- 
 fore Abraham was commanded to go thither, to the intent 
 that amongst his posterity, from Jacob, a representative 
 
AND ITS HEAVENLY DOCTRINE. 
 
 11 
 
 church might be established, and the Word might be written, 
 whose ultimate should consist of representatives and signifi- 
 catives existing in that land, n. 3686, 4447, 5136, 6516. 
 Hence it is that by earth and the land of Canaan, in the 
 Word, is signified the church, n. 3038, 3481, 3705, 4447, 
 4517, 5757, 10658. 
 
 6. What is understood by Jerusalem in the Word, in its 
 spiritual sense, shall also be briefly declared. By Jerusa- 
 lem is understood the church with respect to doctrine, inas- 
 much as at Jerusalem in the land of Canaan, and in no other 
 place, there were the temple, the altar, the sacrifices, and of 
 consequence all divine worship; wherefore also three festi- 
 vals were celebrated there every year, to which every male 
 throughout the whole land was commanded to go: this, then, 
 is the reason why by Jerusalem in its spiritual sense is signi- 
 fied the church with respect to worship, or, what is the same 
 thing, with respect to doctrine ; for worship is prescribed in 
 doctrine, and is performed according to it. The reason why 
 it is said the holy city, new Jerusalem, descending from God 
 out of heaven, is, because, in the spiritual sense of the Word, 
 by a city [civitas] and a city [urbs] is signified doctrine, and 
 by a holy city the doctrine of divine truth, inasmuch as divine 
 truth is what is called holy in the Word. It is called the 
 New Jerusalem for the same reason that the earth is called 
 new, because, as was observed above, by earth is signified 
 the church, and by Jerusalem the church with respect to 
 doctrine ; and it is said to descend from God out of heaven, 
 because all divine truth, from whence doctrine is, descends 
 out of heaven from the Lord. That by Jerusalem is not un- 
 derstood a city, although it was seen as a city, appears man- 
 ifestly from hence, that it is said that its height was as its 
 length and breadth, 12000 furlongs, ver. 16; and that the 
 measure of its wcdl, which was 144 cubits, was the measure of 
 a man, that is, of an angel, ver. 17; and also from its being 
 said to be prepared as a bride before her husband, ver. 2 ; and 
 afterwards, the angel said, Come hither, I will shcio thee the. 
 bride, the Lamb's wife, and he shewed me the holy city, that 
 Jerusalem, ver. 9. The church is what is called in the Word 
 the bride and the wife of the Lord ; the bride before conjunc- 
 tion, and the wife after conjunction, as may be seen in the 
 Arcana Coelestia, n. 3103, 3105, 3164, 3165, 3207, 7022, 
 9182. 
 
 7. As to what particularly concerns the following doctrine, 
 that also is from heaven, inasmuch as it is from the spiritual 
 
12 
 
 OF THE NEW JERUSALEM, 
 
 sense of the Word ; and the spiritual sense of the Word 19 
 the same with the doctrine which is in heaven. For there 
 is a church in heaven as well as on earth ; for in heaven 
 there is the Word, and doctrine from theWord ; there are tem- 
 ples there and preaching in them ; there are also both ecclesi- 
 astical and civil governments there : in short, there is no other 
 difference between the things which are in heaven, and the 
 things which are on earth, except that all things in the 
 heavens are in a more perfect state ; inasmuch as all who 
 dwell there are spiritual, and things that are spiritual im- 
 mensely exceed in perfection those that are natural. That 
 such things exist in heaven may be seen in the work 
 concerning Heaven and Hell throughout, particularly in the 
 article concerning governments in heaven, n. 213 to 220, 
 and also in the article on divine worship in heaven, n. 221 
 to 227. Hence it may plainly be seen what is meant by 
 the holy city, New Jerusalem, being seen to descend from 
 God out of heaven. But I proceed to the doctrine itself, 
 which is for the new church, and which is called Heavenly 
 Doctrine, because it was revealed to me out of heaven ; for 
 to deliver this doctrine is the design of this work. 
 
 INTRODUCTION TO THE DOCTRINE. 
 
 8. That the end of the church takes place when there is 
 no faith because there is no charity, was shown in the little 
 work concerning the last Judgment and the Destruction of 
 Babylon, n. 33 to 39. Now forasmuch as the churches 
 throughout Christendom have distinguished themselves sole- 
 ly by such things as relate to faith, and yet there is no faith 
 where there is no charity, therefore I will here premise some- 
 thing concerning the doctrine of charity amongst the an- 
 cients, before I proceed to deliver the doctrine of the New 
 Jerusalem. It is said the Churches in Christendom, and 
 by them are understood the reformed or evangelical churches, 
 but not the popish or Roman Catholic church, inasmuch as 
 that is no part of the Christian church ; because wherever 
 the church is, there the Lord is worshipped, and the Word 
 is read ; whereas, amongst the Roman Catholics, they wor- 
 ship themselves instead of the Lord, forbid the Word to be 
 read by the neople, and affirm the pope's decree to be equal, 
 yea, superior fO it 
 
AND ITS HEAVENLY DOCTRINE. 
 
 13 
 
 9. The doctrine of charity, which is the doctrine of life, 
 was the essential doctrine in the ancient churches ; concern- 
 ing which churches the reader may see more in the Arcana 
 Co2Lestia, n. 1*238, 2385 ; and that doctrine conjoined all 
 churches, and thereby formed one church out of many. F01 
 they acknowledged all those to he members of the churcK 
 who lived in the good of charity, and called them brothers, 
 howsoever they might differ in truths, which at this day are 
 called matters of faith. In these they instructed one another, 
 which was amongst their works of charity ; nor were they 
 angry if one did not accede to another's opinion, knowing 
 that every one receives truth in such proportion as he is in 
 good. Forasmuch as the ancient churches were of such a 
 quality, therefore the members of them were interior men, 
 and forasmuch as they were interior men, they were wiser 
 men. For they who are in the good of love and charity, are, 
 with respect to the internal man, in heaven, and in an an- 
 gelic society there which is in similar good ; whence there 
 is an elevation of their mind to interior things, and conse- 
 quently they are in wisdom : for wisdom cannot come from 
 any other source than from heaven, that is, through heaven 
 from the Lord ; and in heaven there is wisdom because those 
 who are there are in good : wisdom consists in seeing truth 
 from the light of truth, and the light of truth is the light 
 which is in heaven. But in process of time that ancient 
 wisdom decreased ; for so far as mankind removed them- 
 selves from the good of love to the Lord, and the good of 
 love towards the neighbour, which love is called charity, so 
 far also they removed themselves from wisdom, because they 
 so far removed themselves from heaven. Hence it was that 
 man from internal became external, and this successively; 
 and when man became external, he also became worldly and 
 corporeal ; and when this is his quality, he little cares for 
 the things which are of heaven ; for the delights of earthly 
 loves, and the evils which are delightful to man from those 
 loves, then occupy him entirely ; and the things which he 
 hears concerning a life after death, concerning heaven and 
 hell, and concerning spiritual subjects in general, are then 
 as it were without him, and not within him, as nevertheless 
 they ought to be. Hence it is that the doctrine of charity, 
 which was of such estimation amongst the ancients, is at this 
 day amongst the things which are lost ; for who at this day 
 knows what charity is, in a genuine sense, and what our 
 neighbour is, in a genuine sense 1 when nevertheless that 
 
14 
 
 OF THE NEW JERUSALEM, 
 
 doctrine not only teaches this, but innumerable things beside, 
 of which not a thousandth part is known at this day. The 
 whole sacred scripture is nothing else than the doctrine of 
 love and charity, which the Lord also teaches, saying, " Thou 
 shalt love the Lord thy God from thy whole heart, and in thy 
 whole soul, and in thy whole mind; this is the primary a7id 
 great commandment; the second is like unto it; thou shalt 
 love thy neighbour as thyself : on these two commandments 
 liang all the law and the prophets." Matt. xxii. verses 37, 38, 
 39. The law and the prophets are the Word in general and 
 in particular. 
 
 OF GOOD AND TRUTH. 
 
 11. All things in the universe, which are according to di- 
 vine order, have relation to good and truth. Nothing exists 
 in heaven, and nothing in the world, which does not relate 
 to these two. The reason is, because both, as well good as 
 truth, proceed from the Divine, from whom are all things. 
 
 12. Hence it appears, that nothing is more necessary for 
 man than to know what good and truth are, and how each 
 regards the other, and in what manner they are mutually 
 conjoined. But it is most necessary for the man of the 
 church; for as all things of heaven have relation to good and 
 truth, so also have all things of the church, inasmuch as the 
 good and truth of heaven are also the good and truth of the 
 church. It is on this account that good and truth are first 
 treated of. 
 
 13. It is according to divine order that good and truth 
 should be conjoined, and not separated ; thus that they 
 should be one and not two : for they proceed in conjunction 
 from the Divine, and they are in conjunction in heaven, and 
 therefore they should be in conjunction in the church. The 
 conjunction of good and truth is called in heaven celestial 
 marriage, for all therein are in this marriage. Hence it is, 
 that, in the Word, heaven is compared to marriage, and the 
 Lord is called Bridegroom and Husband, but heaven bride 
 and wife ; in like manner the church. That heaven and the 
 church are so called, is because they who are therein receive 
 divine good in truths. 
 
 14. All the intelligence and wisdom which angels possess 
 i6 from that marriage, and not any of it from good separate 
 
AND ITS HEAVENLY DOCTRINE. 
 
 15 
 
 from truth, nor from truth separate from good. It is the 
 same with men of the church. 
 
 15. Inasmuch as the conjunction of good and truth bears 
 resemblance to marriage, it is plain that good loves truth, 
 and that truth, in its turn, loves good, and that each desires 
 to be conjoined with the other. The man of the church, 
 who has not such love and such desire, is not in celestial 
 marriage, consequently the church as yet is not in him ; for 
 the conjunction of good and truth constitutes the church. 
 
 16. Goods are manifold ; in general there is spiritual good 
 and natural good, and both conjoined in genuine moral good. 
 As goods are manifold, so also are truths, inasmuch as truths 
 are of good, and are the forms of good. 
 
 17. As is the case with good and truth, so it is in the op- 
 posite with evil and the false ; for as all things in the uni- 
 verse, which are according to divine order, have relation to 
 good and truth, so all things which are contrary to divine 
 order have relation to evil and the false. Again, as good 
 loves to be conjoined to truth, and vice versa, so evil loves 
 to be conjoined to the false, and vice versa. And again, as 
 all intelligence and wisdom are born of the conjunction of 
 good and truth, so all insanity and folly are born of the con- 
 junction of evil and the false. This conjunction of evil and 
 the false is called infernal marriage. 
 
 18. From the circumstance that evil and the false are oppo- 
 site to good and truth, it is plain that truth cannot be con- 
 joined to evil, nor good to the false of evil ; if truth be ad- 
 joined to evil, it becomes truth no longer, but the false, inas- 
 much as it is falsified ; and if good be adjoined to the false 
 of evil, it becomes good no longer, but evil, inasmuch as it 
 is adulterated. Nevertheless the false which is not of evil 
 may be conjoined to good. 
 
 19. No one who is in evil, and thence in the false from 
 confirmation and life, can know what good and truth is,* for 
 he believes his own evil to be good, and thence he believes 
 his own false to be truth ; but every one who is in good and 
 thence in truth may know what evil and the false is. The 
 reason of this is, because all good and its truth is, in its es- 
 sence, celestial, and what is not celestial in its essence is * 
 still from a celestial origin; but evil and its false is in its 
 
 * This form of grammatical construction is retained in agreement with the Latin 
 of the author, who frequently counci ls the terms love anil wisdom, good and truth, 
 evil and false, &c. with a singular v erb, to intimate the indissoluble conjunction 
 existing betw een them. 
 
16 
 
 OP THE NEW JERUSALEM, 
 
 essence infernal, and what is not infernal in its essence has 
 nevertheless its origin from thence ; and every thing celestial 
 is in light, but every thing infernal is in darkness. 
 
 OF WILL AND UNDERSTANDING. 
 
 28. Man has two faculties which constitute his life : one 
 is called Will, and the other Understanding : they are 
 distinct from each other, but so created that they may be 
 one ; and when they are one, they are called Mind : where- 
 fore of these consists the human mind, and all the life of 
 man is in them. 
 
 29. As all things in the universe, which are according to 
 divine order, have relation to good and truth, so till things 
 with man have relation to will and understanding; for good 
 with man is of his will, and truth with him is of his under- 
 standing. These two faculties, or these two lives of man, 
 are their receptacles and subjects ; the will being the recep- 
 tacle and subject of all things of good, and the understand- 
 ing the receptacle and subject of all things of truth. Goods 
 and truths have no other residence with man : and forasmuch 
 as goods and truths have no other residence with man, so 
 neither have love and faith; for love is of good, and good is 
 of love ; and faith is of truth, and truth is of faith. 
 
 30. Now forasmuch as all things in the universe have re- 
 lation to good and truth, and all things of the church to the 
 good of love and the truth of faith ; and forasmuch as man 
 is man from these two faculties; therefore they also are 
 treated of in this doctrine ; otherwise man could have no 
 distinct idea concerning them, whereon to found his thought. 
 
 31. The will and understanding likewise constitute the 
 spirit of man, for his wisdom and intelligence, and his life 
 in general, reside in them, the body being only obedience. 
 
 32. Nothing is more important to be known, than in what 
 manner will and understanding make one mind. They 
 make one mind as good and truth make one ; for there is a 
 similar marriage between will and understanding as there is 
 between good and truth. What is the quality of that mar- 
 riage may appear from what has been said above, concern- 
 ing good and truth. As good is the very esse of a thing, 
 and truth the existere of a thing thence derived, so the will 
 with man is the very esse of his life, and the understanding 
 
AND ITS HEAVENLY DOCTRINE. 
 
 17 
 
 the existere of life thence ; for good, which is of the will, 
 assumes a form, and renders itself visible, in the under- 
 standing. 
 
 33. They who are in good and truth have will and un- 
 derstanding, but they who are in evil and the false have not 
 will and understanding ; but, instead of will, they have cupid- 
 ity, and, instead of understanding, they have science. For 
 the truly human will is the receptacle of good, and the un- 
 derstanding the receptacle of truth; wherefore will cannot 
 be predicated of evil, nor understanding of the false, because 
 they are opposite, and opposites destroy each other. Hence 
 it is that the man who is in evil, and thence in the false, 
 cannot be called rational, wise, and intelligent. With the 
 evil, also, the interiors which are of the mind, wherein the 
 will and the understanding principally reside, are closed up. 
 It is supposed that the evil also have will and understanding, 
 because they say that they will and that they understand ; 
 but their will is mere lust, and their understanding is mere 
 science. 
 
 OF THE INTERNAL AND EXTERNAL MAN. 
 
 30. Man is so created as to be, at one and the same time, 
 in the spiritual world and in the natural world. The spir- 
 itual world is that in which angels are, and the natural 
 world is that in which men are. And because man is so 
 created, therefore he is endowed with an internal and an 
 external ; an internal by which he may be in the spiritual 
 world, and an external by which he may be in the natural 
 world. His internal is what is called the internal man, and 
 his external is what is called the external man. 
 
 37. Every man has an internal and an external ; but 
 there is a difference in this respect between the good and 
 the evil. The internal with the good is in heaven and its 
 light, and the external is in the world and its light, which 
 light with them is illuminated by the light of heaven, so that 
 with them the internal and the external act in unity, as the 
 efficient cause and the effect, or as what is prior and what is 
 posterior. But with the evil the internal is in the world and 
 its light, as is also the external ; wherefore they see nothing 
 from the light of heaven, but only from the light of the world, 
 which light '.hey call the light of nature. Hence it is that 
 2* 
 
IS 
 
 OF THE NEW JERUSALEM, 
 
 the tilings of heaven are to them in darkness, and the tilings 
 of the world in light. It is therefore manifest that the good 
 have an internal man and an external man, but that the evil 
 have no internal man, but only an external. 
 
 38. The internal man is what is called the Spiritual 
 Man, because it is in the light of heaven, w hich light is spir- 
 itual ; and the external man is what is called the Natural 
 Man, because it is in the light of the world, which light is 
 natural. The man whose internal is in the light of heaven, 
 and his external in the light of the world, is a spiritual man 
 as to each ; but the man whose internal is not in the light 
 of heaven, but only in the light of the world, in which is 
 also his external, is a natural man as to each. The spiritual 
 man is he who is called in the Word alive, but the natural 
 man is he who is called dead. 
 
 39. The man whose internal is in the light of heaven, and 
 his external in the light of the world, thinks both spiritually 
 and naturally ; but then his spiritual thought flows in into the 
 natural, and is there perceived. But the man whose inter- 
 nal, together with his external, is in the light of the world, does 
 not think spiritually, but materially ; for he thinks from such 
 things as are in the nature of the world, all which are mate- 
 rial. To think spiritually is to think of things as they es- 
 sentially are in themselves, to see truths from the light of 
 truth, and to perceive goods from the love of good ; also to 
 see the qualities of things, and to perceive their affections, 
 abstractedly from what is material : but to think materially 
 is to think, see, and perceive them together with matter, and 
 in matter, thus respectively in a gross and obscure manner. 
 
 40. The internal spiritual man, regarded in himself, is an 
 angel of heaven ; and, also, during his life in the body, not- 
 withstanding his ignorance of it, is in society with angels; 
 and after his separation from the body, he comes amongst 
 them. But the merely natural internal man, regarded in 
 himself, is a spirit, and not an angel ; and, also, during his 
 life in the body, is in society with spirits, but with those 
 who are in hell, amongst whom he also comes after his sep- 
 aration from the body. 
 
 41. The interiors, with those who are spiritual men, arc 
 also actually elevated towards heaven, for that is what they 
 primarily regard ; but the interiors which are of the mind 
 with those who are merely natural, are turned to the world, 
 because that is what they primarily regard. The interiors, 
 which are of the mind [mens], are turned with every one to 
 
AND ITS HEAVENLY DOCTRIXE. 
 
 19 
 
 that which he loves above all things ; and the exteriors which 
 are of the mind [animus], are turned the same way as the 
 interiors. 
 
 42. They who have only a common [or general] idea con- 
 cerning the internal and external man, believe that to be the 
 internal man which thinks and wills, and that to be the ex- 
 ternal which speaks and acts ; because to think and to will 
 is internal, and to speak and to act thence is external. But 
 it is to be observed, that when man thinks intelligently, and 
 wills wisely, he then thinks and wills from a spiritual inter- 
 nal ; but when man does not think intelligently, and will 
 wisely, he thinks and wills from a natural internal. Of con- 
 sequence, when man thinks well concerning the Lord and 
 those things which are of the Lord, and well concerning the 
 neighbour, and those things which are of the neighbour, and 
 wills well to them, he then thinks and wills from a spiritual 
 internal, because he then thinks from the faith of truth and 
 from the love of good, thus from heaven. But when man 
 thinks ill concerning them, and wills ill to them, he then 
 thinks and wills from a natural internal, because he thinks 
 and wills from the faith of what is false and from the love of 
 what is evil, thus from hell. In short, so far as man is in 
 love to the Lord, and in love towards his neighbour, so far 
 he is in a spiritual internal, from which he thinks and wills, 
 and from which also he speaks and acts : but so far as man 
 is in the love of self, and in the love of the world, so far he 
 is in a natural internal, from which he thinks and wills, and 
 from which also he speaks and acts. 
 
 43. It is so provided and ordered by the Lord, that so far 
 as man thinks and wills from heaven, so far the internal spir- 
 itual man is opened and formed. It is opened into heaven 
 even to the Lord, and it is formed according to those things 
 which are of heaven. But, on the contrary, so far as man 
 does not think and will from heaven, but from the world, so 
 far his internal spiritual man is closed, and his external is 
 opened ; it is opened into the world, and it is formed accord- 
 ing to those things which are of the world. 
 
 44. They, with whom the internal spiritual man is opened 
 into heaven to the Lord, are in the light of heaven, and in 
 illumination from the Lord, and thence in intelligence and 
 wisdom : these see truth because it is truth, and perceive 
 good because it is good. But they with whom the internal 
 spiritual man is closed, do not know that there is an internal 
 man, and much less what the internal man is; neither do 
 
20 
 
 OF THE NEW JERUSALEM, 
 
 they believe that there is a Divine, nor that there is a life 
 after death ; consequently they do not believe the things which 
 are of heaven and the church. And forasmuch as they are 
 only in light of the world and in illumination thence, they 
 believe in nature as the Divine, they see the false as truth, 
 and they perceive evil as good. 
 
 45. He whose internal is so far external, that he believes 
 nothing but what he can see with his eyes and touch with 
 his hands, is called a sensual man: this is the lowest natural 
 man, and is in fallacies concerning all the things which are 
 of faith and the church.* 
 
 46. The internal and external, which have been treated of, 
 are the internal and external of the spirit of man ; his body 
 is only an additional external, within which they exist; for 
 the body does nothing from itself, but from its spirit which 
 is in it. It is to be observed that the spirit of man, after its 
 separation from the body, thinks and wills, speaks and acts, 
 the same as before; to think and to will is its internal, and 
 to speak and to act is its external ; concerning which, see 
 the Treatise on Heaven, n. 234 to 245, 2G5 to 275, 432 to 
 444, 453 to 484. 
 
 OF LOVE IN GENERAL. 
 
 54. The very life of man is his love, and such as the love 
 is, such is the life, yea, such is the whole man. But it is the 
 
 * There are fallacies of (lie senses in things natural, civil, moral, and spiritual, 
 and many in each of them ; but here I design to recite some of the fallacies in 
 spiritual things. They who think from the fallacies of the senses cannot under- 
 stand, 1. That man after deatli can appear as a man ; nor that he can enjoy his 
 senses as before ; nor, consequently, that angels have sucli a capacity. ~. They 
 think that the soul is only a vital something, purely ethereal, of which no idea can 
 be formed. 3. That it is the body alone which feels, sees, and hears. 4. That 
 man is like a beast, with this difference only, that he can express his thoughts bv 
 speech. 5. That nature is all, and the fust'source from w hich all things proceed, 
 (i. That mnn imbues sciences, and learns to think by an influx of interior nature 
 and its order. 7. That there is no spiritual principle, and if there be, that it is a 
 purer natural principle. 8. That man cannot enjoy any blessedness, if divested 
 of the delights of the love of glory, honour, orgain. ' <.). That conscience is only a 
 disease of the mind proceeding from the infirmity of the body, and from misfor- 
 tunes. 10. That the divine love of the Lord is the love of glory. 11. That iheiv 
 is no Providence, but that all things come to pass from self-derived prudence and 
 intelligence. 12. That honour and riches are real blessings bestowed by God ; 
 not to mention many other things of a similar nature. Sucli are the fallacies of 
 the senses in spiritual things. Hence it may appear, that celestial things cannot 
 be comprehended by them who are merely natural and sensual ; they are merely 
 natural and sensual, whose internal spiritual man is shut, and whose natural man 
 only is open. 
 
AND ITS HEAVENLY DOCTRINE. 
 
 21 
 
 governing or ruling love which constitutes the man. That 
 love has many other loves subordinate to it, which are deri- 
 vations from it. These appear under another form, but still 
 they are all present in the ruling love, and constitute, with 
 it, one kingdom. The ruling love is as their king and head; 
 it directs them, and, by them, as mediate ends, it regards and 
 intends its own end, which is the primary and ultimate end 
 of them all ; and this it does both directly and indirectly. 
 The object of the ruling love is what is loved above all 
 things. 
 
 55. That which man loves above all things is continually 
 present in his thought, and also in his will, and constitutes 
 his most essential life. As, for example, he who loves riches 
 above all things, whether in money or possessions, is con- 
 tinually revolving in his mind how he may obtain them. He 
 rejoices exceedingly when he acquires them, and is equally 
 grieved at their loss ; his heart is in them. He who loves 
 himself above all things regards himself in every thing: he 
 thinks of himself, he speaks of himself, he acts for the sake 
 of himself, for his life is the life of self. 
 
 56. Man regards that which he loves above all things as 
 an end ; he is governed by it in all and every particular of 
 his conduct. It is in his will like the latent current of a 
 river, which draws and bears him away, even when he is 
 doing something else ; for it is this which animates him. It 
 is of such a quality, that one man explores and also discov- 
 ers it in another, and either leads him, or regulates his deal- 
 ings with him, according to it. 
 
 57. Man is altogether of such a quality as the ruling prin- 
 ciple of his life is: by this he is distingtiishedfrom others; 
 according to this is his heaven if he be good, and his hell if 
 he be evil. It is his will itself, his proprium, and his nature, 
 for it is the very esse of his life : this cannot be changed af- 
 ter death, because it is the man himself. 
 
 58. Every one enjoys delight, pleasure and happiness 
 from his ruling love, and according to it ; for man calls that 
 delightful which he loves, because he perceives it; but that 
 which he thinks and does not love, he may also call delight- 
 ful, but it is not the delight of his life. That which is de- 
 lightful to his love is what man esteems good, and that 
 which is undelightful is what he esteems evil. 
 
 59. There are two loves, from which, as from their foun- 
 tains, all goods and truths exist; and there are two loves, 
 from which all evils and falses exist. The two loves, from 
 
OF THE NEW JERUSALEM, 
 
 which all goods and truths exist, are love to the Lord, and 
 love towards the neighbour ; and the two loves, from which 
 all evils and falses exist, are the love of self and the love of 
 the world. These two loves are in direct opposition to the 
 former. 
 
 00. The two loves from which are all goods and truths, 
 which are, as was said, love to the Lord and love towards 
 the neighbour, constitute heaven with man, wherefore also 
 they reign in heaven ; and forasmuch as they constitute 
 heaven with man, they also constitute the church with him. 
 The two loves from which arc all evils and falses, which are, 
 as was said, the love of self and the love of the world, con- 
 stitute hell with man, wherefore also they reign in hell. 
 
 61. The two loves from which all goods and truths are, 
 which, as was said, are the loves of heaven, open and form 
 the internal spiritual man, because they reside therein. But 
 the two loves from which all evils and falses are derived, 
 when they have the dominion, shut up and destroy the in- 
 ternal spiritual man, and render man natural and sensual, 
 according to the extent and quality of their dominion. 
 
 OF THE LOVES OF SELF AND OF THE WORLD. 
 
 G5. The love of self consists in willing well to ourselves 
 alone, and not to others except for the sake of ourselves, 
 not even to the church, to our country, to any human so- 
 ciety, or to a fellow-citizen ; and also in doing good to them 
 only for the sake of our own fame, honour and glory ; for 
 unless it sees that these will be promoted by the goods which 
 it does to others, it says in its heart, What matters it? why 
 should I do this? and what advantage will it be to me? and 
 so it passes them over. Whence it is plain that he who is 
 in the love of self does not love the church, nor his country, 
 nor society, nor his fellow-citizen, nor any thing good, but 
 himself alone. 
 
 GO. Man is in the love of self, when, in those things which 
 he thinks and does, he has no respect to his neighbour, nor to 
 the public, much less to the Lord, but only to himself and 
 his own connexions; consequently when every thing which 
 he does is for the sake of himself and his own connexions, 
 and when, if he does any thing for the public and his neigh- 
 bour, it is only for the sake of appearance. 
 
AND ITS HEAVENLY DOCTRINE. 
 
 23 
 
 67. It is said for the sake of himself and his own con- 
 nexions, because he who loves himself also loves his own 
 connexions, who are, in particular, his children and rela- 
 tions, and in general, all who make one with him, and whom 
 he calls his own. To love these is still to love himself, for he 
 regards them as it were in himself, and himself in them : — 
 amongst those whom he calls his own, are also all they who 
 praise, honour, and pay their court to him. 
 
 68. That man is in the love of self, who despises his neigh- 
 bour in comparison with himself, who esteems him his enemy 
 if he does not favour him, and if he does not respect and pay 
 his court to him : he is still more in the love of self who for 
 such reasons hates his neighbour and persecutes him ; and 
 he is still more so who for such reasons burns with revenge 
 against him, and desires his destruction: such persons at 
 length delight in cruelty. 
 
 69. From a comparison with celestial love, it may plainly 
 appear what is the quality of the love of self. Celestial love 
 consists in loving uses for the sake of uses, or goods for the 
 sake of goods, such as man should perform to the church, 
 to his country, to human society, and to his fellow-citizens. 
 But he who loves them for the sake of self, loves them no 
 otherwise than he loves his domestics because they are 
 serviceable to him. Hence it follows that he who is in the 
 love of self, would that the church, his country, human so- 
 cieties, and his fellow-citizens, should serve him, and not 
 that he should serve them. He places himself above them, 
 and them below himself. 
 
 70. Moreover, so far as any one is in celestial love, which 
 consists in loving uses and goods, and in being affected with 
 delight of heart when he performs them, so far he is led by 
 the Lord, because that is the love in which the Lord is, and 
 which is from Him. But so far as any one is in the love of 
 self, so far he is led by himself ; and so far as he is led by him- 
 self, so far he is led by his own proprium ; and the proprium 
 of man is nothing but evil ; for it is his hereditary evil, which 
 consists in loving self more than God, and the world more 
 than heaven. 
 
 71. The love of self is also of such a quality, that so far 
 as the reins are given to it, that is, so far as external restraints 
 are removed, which are fears on account of the law and its 
 penalties, and on account of the loss of fame, of honour, of 
 gain, of office, and of life, it rushes on till it would not only 
 extend its empire over the universal globe, but also over 
 
OF THE NEW JERUSALEM. 
 
 heaven, and over the Divine itself ; it has no bound nor end. 
 This propensity lurks in every one who is in the love of 
 self, although it does not appear before the world, on account 
 of the checks and restraints before mentioned. Besides, every 
 one who is of such a quality, when he meets with an insuperable 
 obstacle in his way, waits till it is removed ; hence it is that 
 the man who is in such love does not know that such a mad, 
 unbounded cupidity is latent within him. Nevertheless, any 
 one may see that this is the case, who observes the conduct 
 of potentates and kings, who are not withheld by such checks, 
 restraints, and insuperable obstacles ; who rush on and sub- 
 jugate provinces and kingdoms as long as success attends 
 them, and aspire after power and glory without bounds. 
 And it may be seen still more clearly from the case of those 
 who extend their dominion into heaven, and transfer to them- 
 selves all the divine power of the Lord, and are continually 
 lusting after more. 
 
 72. There are two kinds of dominion, that of love to- 
 wards our neighbour, and that of the love of self. These 
 two kinds of dominion are in their essence entirely op- 
 posite to each other. He who rules from love towards his 
 neighbour, wills good to all, and loves nothing more than 
 to perform uses,) consequently to serve others; (to serve 
 others consists in doing them good from good will, and in 
 performing uses ;) this is his love, and this is the delight of 
 his heart. He is also rejoiced in proportion as he is ex- 
 alted to dignities, not for the sake of the dignities, but for 
 the sake of uses, which he is thereby enabled to perform in 
 more abundance and in a greater degree ; such is the quality 
 of dominion in the heavens. But he who rules from the 
 love of self, wills good to none except to himself and his own 
 connexions : the uses which he performs are for the sake of 
 his own honour and glory, which he esteems the only uses : 
 when he serves others, it is in order that he may be served, 
 honoured and exalted: he seeks dignities, not for the sake 
 of the goods which he might perform, but that he may 
 be in eminence and glory, and thence in the delight of his 
 heart. 
 
 73. The love of dominion also remains with every 
 one after the termination of his life in the world. They 
 who have ruled from love towards their neighbour, are 
 then intrusted with dominion in the heavens; but then it is 
 not they that rule, but the uses and goods which they love ; 
 and when uses and goods rule, the Lord rules. But they 
 
AND ITS HEAVENLY DOCTRINE. 
 
 25 
 
 who have ruled in the world from the love of self, are, after 
 the termination of their life in the world, in hell, where they 
 are vile slaves. 
 
 T4. Hence it may he known who they are that are in the 
 love of self. It is of no importance how they appear externally, 
 whether elate or submissive ; for such things reside in the 
 interior man, and the interior man is concealed by many, 
 whilst the exterior is instructed to assume the contrary appear- 
 ance of love for the public and the neighbour. And this is 
 also done for the sake of self: for they know that the love of 
 the public and the neighbour has a power of interiorly affecting 
 all men, and that they shall be loved and esteemed in propor- 
 tion. The reason why that love has such a power is, because 
 heaven flows in into it. 
 
 75. The evils which belong to those who are in the love 
 of self, are, in general, contempt of others, envy, enmity against 
 those who do not favour them, hostility on that account, hatreds 
 of various kinds, revenge, cunning, deceit, unmercifulness, 
 and cruelty ; and where such evils exist, there is also contempt 
 of the Divine, and of divine things, which are the truths and 
 goods of the church : if these are honoured by such persons, 
 it is only with the mouth, and not with the heart. And be- 
 cause such evils are thence, so there are similar falses, for 
 falses proceed from evils. 
 
 70. But the love of the world consists in wishing to appro- 
 priate the wealth of others to ourselves by any artifice, in 
 placing the heart in riches, and in suffering the world to draw 
 us back, and lead us away from spiritual love, which is love to- 
 wards the neighbour, consequently from heaven. They are 
 in the love of the world who desire to appropriate the goods 
 of others to themselves by various artifices, particularly they 
 who do so by means of cunning and deceit, esteeming their 
 neighbour's good as of no importance. They who are in that 
 love covet the goods of others, and so far as they do not fear 
 the laws and the loss of reputation, which they regard for the 
 sake of gain, they deprive others of their property, and even 
 commit depredations. 
 
 77. But the love of the world is not opposite to celestial 
 love in the same degree that the love of self is, inasmuch as 
 such great evils are not concealed in it. This love is mani- 
 fold : there is the love of riches as the means of obtaining 
 honours : there is the love of honours and dignities as the 
 means of obtaining riches: there is the love of riches for 
 the sake of various uses with which people are delighted in 
 
26 
 
 OF THE NEW JERUSALEM, 
 
 the world ; there is the love of riches for the sake of riches 
 alone, which is avarice, and so on. The end, for the sake 
 of which riches are desired, is called their use, and it is the 
 end or use from which the love derives its quality ; for the 
 quality of the love is the same as that of the end which it 
 has in view, to which other things only serve as means. 
 
 78. In a word, the love of self and the love of the world 
 are altogether opposite to love to the Lord and love towards 
 the neighbour; wherefore the love of self and the love of 
 the world are infernal loves, for they reign in hell, and also 
 constitute hell with man ; but love to the Lord and love to- 
 wards the neighbour are heavenly loves, for they reign in 
 heaven, and also constitute heaven with man. 
 
 79. From what has been now said, it may be seen that all 
 evils are in and from those two loves ; for the evils which 
 were enumerated at n. 75 are common ; the others, which were 
 not enumerated, because they are specific, originate in and flow 
 from them. Hence it may appear, that man, forasmuch as 
 he is born into these two loves, is born into evils of every kind. 
 
 80. In order that man may know what evils are, he ought 
 to know their origin ; and unless he knows what evils are, he 
 cannot know what goods are, consequently he cannot know 
 of what quality he himself is : this is the reason that these 
 two origins of evils are treated of here 
 
 OF LOVE TOWARDS THE NEIGHBOUR, OR 
 CHARITY. 
 
 84. It shall first be shown what the neighbour is, as it is 
 the neighbour who is to be loved, and towards whom charity 
 is to be exercised. For unless it be known what our neigh- 
 bour is, charity may be exercised in a similar manner, without 
 distinction, towards the evil as well as towards the good, 
 whence charity ceases to be charity : for the evil, from the 
 benefactions conferred on them, do evil to their neighbour, 
 but the good do good. 
 
 85. It is a common opinion at this day, that every man is 
 equally a neighbour, and that benefits are to be conferred on 
 every one who needs assistance ; but it is the business of 
 Christian prudence to examine well the quality of a man's 
 life, and to exercise charity to him accordingly. The man of 
 the internal church exercises his charity with discrimination, 
 
AND ITS HEAVENLY DOCTRINE. 
 
 37 
 
 consequently with intelligence ; but the man of the external 
 church, forasmuch as he is not able thus to discern things, 
 does it indiscriminately. 
 
 86. The distinctions of neighbour, which the man of the 
 church ought well to know, depend upon the good which 
 is with every one ; and forasmuch as all goods proceed from 
 the Lord, therefore the Lord is our neighbour in a supreme 
 sense and in a supereininent degree, and the origin is from 
 Him. Hence it follows that so far as any one is receptive of 
 the Lord, in that degree he is our neighbour ; and forasmuch 
 as no one receives the Lord, that is, good from Him, in the 
 same manner as another, therefore no one is our neighbour 
 in the same manner as another. For all who are in the heav- 
 ens, and all the good who are on the earths, differ in good; 
 no two ever receive a good that is altogether one and the 
 same ; it must be various, that each may subsist by itself. But 
 all these varieties, consequently all the distinctions of neigh- 
 bour, which depend on the reception of the Lord, that is, on 
 the reception of good from him, can never be known by any 
 man, nor indeed by any angel, except in a general manner, 
 or with respect to their kinds and species : neither does the 
 Lord require any more of the man of the church, than to live 
 according to what he knows. 
 
 87. Forasmuch as good is different with every one, it follows, 
 that the quality of his good determines in what degree and 
 in what proportion any one is our neighbour. That this is 
 the case is plain from the Lord's parable concerning him 
 that fell among robbers, whom, when half dead, the priest 
 passed by, and also the Levite ; but the Samaritan, after he 
 had hound up his wounds, and poured in oil and wine, took 
 him up on his own beast, and led him to an inn, and ordered 
 that care should be taken of him : he, forasmuch as he exercis- 
 ed the good of cliarity, is called neighbour, Luke x. 29 to 37 ; 
 whence it may be known that they are our neighbour who 
 are in good: oil and wine, which the Samaritan poured into 
 the wounds, also signify good and its truth. 
 
 88. It is plain, from what has now been said, that, in a uni- 
 versal sense, good is the neighbour, forasmuch as a man is 
 neighbour according to the quality of the good that is with 
 him from the Lord; and forasmuch as good is the neighbour, 
 so is love, for all good is of love ; consequently every man is 
 our neighbour according to the quality of the love which he 
 receives from the Lord. 
 
 89. That love is what causes any one to be a neighbour, 
 
28 
 
 OF THE NEW JERUSALEM, 
 
 and that every one is a neighbour according to the quality of 
 his love, appears manifestly from the case of those who are in 
 the love of self, who acknowledge for their neighbour those 
 who love them most; that is, so far as they belong to them- 
 selves they embrace them, they treat them with kindness, 
 they confer benefits on them, and call them brothers; yea, 
 forasmuch as they are evil, they say, that these are their neigh- 
 bour more than others : they esteem others as their neighbour 
 in proportion as they love them, thus according to the quality 
 and quantity of their love. Such persons derive the origin of 
 neighbour from self, by reason that love constitutes and deter- 
 mines it. But they who do not love themselves more than oth- 
 ers, as is the case with all who belong to the kingdom of the 
 Lord, will derive the origin of neighbour from Him whom they 
 ought to love above all things, consequently, from the Lord ; 
 and they will esteem every one as neighbour according to the 
 quality of his love to Him and from Him. Hence it appears 
 from whence the origin of neighbour is to be drawn by the 
 man of the church ; and that every one is neighbour according 
 to the good which he possesses from the Lord, consequently 
 that good itself is the neighbour. 
 
 90. That this is the case, the Lord also teaches in Matthew, 
 " for he said to those who were in good that they had given 
 him to eat, that they had given him to drink, that they had 
 gathered him, had clothed him, had visited him, and had come 
 to him in prison ; and afterwards that, so far as they had done 
 it to one of the least of their brethren, they had done it unto 
 him," xxv. 34 to 40 ; in these six kinds of good, when under- 
 stood in the spiritual sense, are comprehended all the kinds 
 of neighbour. Hence, likewise, it is evident, that when good 
 is loved the Lord is loved, for it is the Lord from Whom good 
 is, Who is in good, and Who is good itself. 
 
 91. But the neighbour is not only man singly, but also 
 man collectively, as a less or greater society, our country, 
 the church, the Lord's kingdom, and, above all, the Lord 
 Himself ; these are the neighbour to whom good is to be 
 done from love. These are also the ascending degrees of 
 neighbour, for a society consisting of many is neighbour in 
 a higher degree than a single man is; in a still superior de- 
 gree is our country ; in a still superior degree is the church ; 
 and in a still superior degree is the Lord's kingdom ; but in 
 the supreme degree is the Lord : these ascending degrees 
 are as the steps of a ladder, at the top of which is the Lord. 
 
 92. A society is our neighbour more than a single man, 
 
AND ITS HEAVENLY DOCTRINE. 
 
 29 
 
 because it consists of many. Charity is to be exercised to- 
 wards it in a like manner as towards a man singly, that is, 
 according to the quality of the good that is with it; conse- 
 quently in a manner totally different towards a society of 
 well-disposed persons, than towards a society of ill-disposed 
 persons : the society is loved when its good is provided for 
 from the love of good. 
 
 93. Our country is our neighbour more than a society, 
 because it is iike a parent; for a man is born therein, and 
 is thereby nourished and protected from injuries. Good is 
 to be done to our country from a principle of love according 
 to its necessities, which principally regard its sustenance, 
 and the civil and spiritual life of those therein. He who 
 loves his country, and does good to it from good will, in the 
 other life loves the Lord's kingdom, for there the Lord's 
 kingdom is his country, and he who loves the Lord's king- 
 dom loves the Lord, because the Lord is all in all in His 
 kingdom. 
 
 94. The church is our neighbour more than our country, 
 for he who provides for the church, provides for the souls 
 and eternal life of the men who dwell in his country ; 
 wherefore he who provides for the church from love, loves 
 his neighbour in a superior degree, for he wishes and wills 
 hSaven and happiness of life to eternity to others. 
 
 9.5. The Lord s kingdom is our neighbour in a still supe- 
 rior degree, for the Lord's kingdom consists of all who are 
 in good, as well those on the earths as those in the heavens; 
 thus the Lord's kingdom is good with all its quality in the 
 complex : when this is loved, the individuals are loved who 
 are in good. 
 
 90. These are the degrees of neighbour, and love as- 
 cends, with those who are principled in love towards their 
 neighbour, according to these degrees. But these degrees 
 are degrees in successive order, in which what is prior or 
 superior is to be preferred to what is posterior or inferior ; 
 and forasmuch as the Lord is in the supreme degree, and 
 he is to be regarded in each degree as the end to which it 
 tends, consequently he is to be loved above all persons and 
 things. Hence, now, it may appear in what manner love to 
 the Lord conjoins itself with love towards the neighbour. 
 
 97. It is a common saying, that every one is his own 
 neighbour ; that is, that every one should first consider him- 
 self ; but the doctrine of charity teaches how this is to be 
 understood. Every one should provide for himself the neces- 
 
30 
 
 OF THE NEW JERUSALEM, 
 
 saries of life, such as food, raiment, habitation, and other 
 things which the state of civil life, in which he is, neces- 
 sarily requires, and this not only for himself, but also for his 
 family, and not only for the present time, but also for the 
 future ; for, unless a man procures himself the necessaries 
 of life, he cannot be in a state to exercise charity, for he is 
 in want of all things. 
 
 98. But in what manner every one ought to be his own 
 neighbour may appear from this comparison : every one 
 ought to provide food and raiment for his body ; this must 
 be the first object, but it should be done to the end that he 
 may have a sound mind in a sound body. And every one 
 ought to provide food for his mind, viz. such things as are 
 of intelligence and wisdom, to the end that it may thence 
 be in a state to serve his fellow-citizens, human society, his 
 country, and the church, thus the Lord. He who does 
 this provides for his own good to eternity ; whence it is plain 
 that the first thing is to discover the end in view, for all 
 other things look to this. The case is like that of a man 
 who builds a house : he first lays the foundation ; but the 
 foundation is for the house, and the house is for habitation: 
 he who believes that he is his own neighbour in the first 
 place, is like him who regards the foundation as the end, 
 not the house and habitation, when yet the habitation is tne 
 very first and ultimate end, and the house with the founda- 
 tion is only a medium to this end. 
 
 99. The end declares in what manner every one should 
 be his own neighbour, and provide for himself first. If the 
 end be to grow richer than others only for the sake of rich- 
 es, or for the sake of pleasure, or for the sake of eminence, 
 and the like, it is an evil end, and that man does not love 
 his neighbour, but himself: but if the end be to procure him- 
 self riches, that he may be in a state of providing for the 
 good of his fellow-citizens, of human society, of his country, 
 and of the church, in like manner if he procure himself of- 
 fices for the same end, he loves his neighbour. The end it- 
 self, for the sake of which he acts, constitutes the man ; for 
 the end is his love, forasmuch as every one has for a first 
 and ultimate end, that which he loves above all things. 
 
 What has hitherto been said is concerning the neighbour ; 
 love towards him, or Charity, shall now be treated of. 
 
 100. It is believed by many, that love towards the neigh- 
 bour consists in giving to the poor, in assisting the indigent, 
 and in doing good to every one ; but charity consists in act- 
 
AND ITS HEAVENLY DOCTRINE. 
 
 33 
 
 ing prudently, and to the end that good may result. Ife 
 who assists a poor or indigent villain does evil to his neigh- 
 hour through him, for, through the assistance which he ren- 
 ders, he confirms him in evil, and supplies him with the 
 means of doing evil to others : it is otherwise with him who 
 gives support to the good. 
 
 101. But charity extends itself much more widely than to 
 the poor and indigent ; for charity consists in doing what is 
 right in every work, and our duty in every office. If a judge 
 does justice for the sake of justice, he exercises charity ; if 
 he punishes the guilty and absolves the innocent, he exer- 
 cises charity, for thus he consults the welfare of his fellow- 
 citizens, and of his country. The priest who teaches truth, 
 and leads to good, for the sake of truth and good, exercises 
 charity. But he who does such things for the sake of self 
 and the world, does not exercise charity, because he does 
 not love his neighbour, but himself. 
 
 102. The case is the same in all other instances, whether 
 a man be in any office or not ; as with children towards their 
 parents, and with parents towards their children ; with ser- 
 vants towards their masters, and with masters towards their 
 servants ; with subjects towards their king, and with a king 
 towards his subjects : whoever of these does his duty from a 
 principle of duty, and what is just from a principle of justice, 
 exercises charity. 
 
 103. The reason why such things belong to the love to- 
 wards the neighbour, or charity, is, because, as was said 
 above, every man is our neighbour, but in a different man- 
 ner. A less and greater society is more our neighbour ; our 
 country is still more our neighbour; the Lord's kingdom 
 still more ; and the Lord above all ; and in a universal sense, 
 good, which proceeds from the Lord, is our neighbour; con- 
 sequently sincerity and justice are so too. Wherefore he 
 who does any good for the sake of good, and he who acts 
 sincerely and justly for the sake of sincerity and justice, 
 loves his neighbour and exercises charity ; for he does so 
 from the love of what is good, sincere, and just, and conse- 
 quently from the love of those in whom good, sincerity and 
 justice are. 
 
 104. Charity therefore is an internal affection, from which 
 man wills to do good, and this without remuneration; the 
 delight of his life consists in doing it. With them who do 
 good from internal affection, there is charity in every thing 
 which they think and speak, and which they will and do; 
 
33 
 
 OF THE NEW JERUSALEM) 
 
 it may be said that a man or angel, as to his interiors, is 
 charity, when good is his neighbour. So widely does char- 
 ity extend itself. 
 
 105. They who have the love of self and of the world for 
 an end, cannot in any wise be in charity; they do not even 
 know what charity is, and cannot at all comprehend that to 
 will and do good to the neighbour without reward as an end, 
 is heaven in man, and that there is in that affection a hap- 
 piness as great as that of the angels of heaven, which is in- 
 effable ; for they believe, if they are deprived of the joy pro- 
 ceeding from the glory of honours and riches, that nothing 
 of joy can be experienced any longer; when yet it is then 
 that heavenly joy first begins, which infinitely transcends 
 the other.* 
 
 * 107. To the above shall be added some particulars concerning- the doctrine of 
 love to the Lord, and concerning the doctrine of charity, as it was held by the an- 
 cients, with whom was the church, in order that it may be known what the quality 
 of that doctrine formerly was, which at this day exists no longer; the particulars 
 are extracted from the Arcana Ccelestia, n. 7257 to 7263. 
 
 The good which is of love to the Lord, is called celestial good, and the good 
 which is of love towards the neighbour, or charity, is called spiritual good. The 
 angels who arc in the inmost or third heaven, are in the good of love to the Lord, 
 whence they are called celestial angels ; but the angels who are in the middle or 
 second heaven, are in the good of love towards the neighbour, whence thev are 
 called spiritual angels. 
 
 The doctrine of celestial good, w hich is that of love to the Lord, is most ample, 
 and at the same time most full of arcana, for it is the doctrine of the angels of the 
 inmost or third heaven, which is such, that if it were delivered from their mouths, 
 scarcely a thousandth pari of it would be understood ; the things also which it 
 contains are ineffable. This doctrine is contained in the inmost sense of the Word, 
 but the doctrine of spiritual lov e in the internal sense. 
 
 The doctrine of spiritual good, which is that of love towards the neighbour, is 
 also ample and full of arcana, but much less so than the doctrine of celestial good, 
 which is that of love to the Lord. That the doctrine of love towards the neigh- 
 bour, or charity, is ample, may appear from hence, that it extends itself to all and 
 singular the things which man flunks and wills, consequently lo .ill which he 
 speaks anil acts, as also from hence, that a like charity is not given w ith two dif- 
 ferent persons, and that no two persons arc alike our neighbour. 
 
 Forasmuch as the doctrine of charity was so ample, therefore the ancients, with 
 
 whom it was the very doctrine of ihe church, distinguished charity lowards the 
 neighbour info several classes, which classes they also subdivided, and gave 
 names to each class, and taught how charity was to be exercised towards those 
 who are in one class, and how towards those who are in another; and thus they 
 reduced ihe doeli ine and ihe exercises of charity into order, that they might dis- 
 
 The names which they gave to those tow ai ds whom they were to exercise char- 
 ity, were several ; some they called the Blind, some the Lame, some the 
 Maimed, some the Poor, some the Miserable and Afflicted, some Or- 
 phans, [or the Fatherless] some Widow s ; but In general they called them 
 the Hungry to whom they should give to cat, the Thirsty to whom they should 
 give to drink. Strangers whom they should take in, the Naked whom they 
 should clothe, the Sick whom they should visit, and the Bound in Prison to 
 whom they should come. 
 
 These names were given from heaven to the ancients who were of the church, 
 and by those who were so named they understood those who were spiritually 
 
AND ITS HEAVENLY DOCTRINE. 
 
 89 
 
 OF FAITH. 
 
 108. No man can know what faith is in its essence, un- 
 less lie know what charity is, because where there is no 
 charity there is no faith, forasmuch as charity makes one 
 with faith as good does with truth. For what man loves or 
 holds dear, this he esteems good, and what man believes, 
 this he esteems truth ; whence it is plain that there is a like 
 union of charity and faith, as there is of good and truth ; 
 the quality of which union may appear from what has been 
 said above concerning Good and Trbtjl 
 
 105). The union of charity and faith is also like that of 
 will and understanding with man ; for these are the two fac- 
 ulties which receive good and truth, the will receiving good 
 and the understanding truth ; thus, also, these two faculties 
 receive charity and faith, forasmuch as good is of charity 
 and truth is of faith. No one is ignorant that charity and 
 faith reside with man, and in him, and forasmuch as they are 
 witli him and in him. they must be in his will and under- 
 standing, for all the life of man is therein, and from thence. 
 Man has also memory, but this is only the outer court, where 
 those things are collected together which are to enter into 
 the understanding and the will : whence it is plain that there 
 is a like union of charity and faith, as there is of will and 
 understanding ; the quality of which union may appear from 
 what has been said above concerning Will and Under- 
 standing. 
 
 110. Charity conjoins itself with faith with man, when 
 man wills that which he knows and perceives ; to will is of 
 charity, but to know and perceive is of faith. Faith enters 
 
 such : their doctrine of charity not only taught who they were, but also the quali- 
 ty of charily to l>e exercised towards each ; hence it is that the same names are in 
 the Word, and signify those who are such in a spiritual sense. The Word in it- 
 self is nothing but the doctrine of love to the Lord, and of charity towards (he 
 neighbour, as the Lord also teaches ; " Thou shalt love the Lord thy God from 
 thy whole heart, iu thy whole soul, and in thy whole mind ; this is the first and 
 great commandment. The second is like unto it ; Thou shalt love thy neighbour 
 as thyself; on these two commandments hang the law and prophets, Malt. xxii. 
 35, 36, 37, 38 ; the law and the prophets are the whole Word. 
 
 The reason why those same names are iu the Word is, in order that the Word, 
 which is in itself spiritual, might in its ultimate be natural ; and because they who 
 were in external worship were to exercise charily towards such who were so 
 named; and they who were Iu internal worship towards such spiritually under- 
 stood; thus that the simple might understand and do the Word in simplicity, and 
 the wise wisely ; as also that the simple, by the externals of charity, might be 
 initiated into its internals. 
 
OF THE NEW JEHI SALEM, 
 
 into man, and becomes his, when he wills and loves that 
 which he knows and perceives ; otherwise it is without him. 
 
 111. Faith does not become faith with man, unless it be- 
 come spiritual, and it does not become spiritual, unless it 
 become of the love, and it then becomes of the love, when 
 man loves *o live truth and good, that is, to live according 
 to those things which are commanded in the Word. 
 
 LIS!. Faith is the affection of truth originating from will- 
 ing truth because it is truth ; and to will truth because it is 
 truth is the very spiritual principle of man ; for it is ab- 
 stracted from the natural principle, which consists in willing 
 truth not for the sake of truth, but for the sake of one's own 
 glory, reputation or gain. Truth abstractedly from such 
 things is spiritual, because it is from the Divine : that which 
 proceeds from the Divine is spiritual, and this is conjoined 
 to man by love, for love is spiritual conjunction. 
 
 113: Man may know, think, and understand much, but 
 when he is left to himself alone, and meditates, he rejects 
 from himself those things which do not agree with his love ; 
 and thus he rejects them also after the life of the body, when 
 he is in the spirit, for that only remains in the spirit, of man 
 which has entered into his love: other things after dentil are 
 regarded as foreign, and because they are not of his love he 
 casts them out. It is said in the spirit of man, because man 
 lives a spirit after death. 
 
 1 14. An idea concerning the good which is of charity, and 
 concerning the truth which is of faith, may be formed from 
 the light and heat of the sun. When the light which pro- 
 ceeds from the sun is conjoined to heat, as is the case in the 
 time of spring and summer, then all the productions of the 
 earth germinate and flourish ; but when there is no heat in 
 the light, as in the time of winter, then all the productions 
 of the earth become torpid and die : the truth of faith is also 
 spiritual light, and love is spiritual heat. Hence an idea 
 may be formed concerning the man of the church, what his 
 quality is when faith with him is conjoined to charity — that 
 he is indeed as a garden and paradise ; and what his quality 
 is when faith with him is not conjoined to charity — that he 
 is as a desert and earth covered with snow. 
 
 1 15. The confidence or trust, which is said to be of faith, 
 and is called indeed saving faith, is not spiritual confidence 
 or trust, but natural, when it is of faith alone. Spiritual con- 
 fidence or trust has its essence and life from the good of 
 love, but not from the truth of faith separate. The confi- 
 
AND ITS HEAVENLY DOCTRINE. 
 
 35 
 
 dence of faith separate is dead ; wherefore true confidence 
 cannot be given with those, who lead an ev il life : the con- 
 fidence also of obtaining salvation on account of the Lord's 
 merit with the Father, whatever a man's life may have been, 
 is likewise not from truth. All those who are in spiritual 
 faith have confidence that they are saved by the Lord, for 
 they believe that the Lord came into the world to give eter- 
 nal life to those who believe, and live according to the pre- 
 cepts which He taught, and that He regenerates them, and 
 renders them fit for heaven, and that He alone does this from 
 pure mercy, without the aid of man. 
 
 116. To believe those things which the Word teaches, or 
 which the doctrine of the church teaches, and not to live 
 according to them, appears as if it were faith, and some also 
 fancy that they are saved by it, but by this alone no one is 
 saved, for it is persuasive faith, the quality of which shall 
 now be declared. 
 
 117. Faith is persuasive, when the Word and the doctrine 
 of the church are believed and loved, not for the sake of 
 truth and of a life according to it, but for the sake of gain, 
 honour, and the fame of erudition, as ends; wherefore they 
 who are in that faith, do not look to the Lord and to heaven, 
 but to themselves and the world. They who aspire after 
 great things in the world, and covet many things, are in a 
 stronger persuasive principle that what the doctrine of the 
 church teaches is true, than they who do not aspire after 
 great things and covet many things : the reason is, because 
 the doctrine of the church is to the former only a medium 
 to their own ends, and so far as the ends are coveted, so far 
 the means are loved, and are also believed. But the case in 
 itself is this: so far as any persons are in the fire of the loves 
 of self and of the world, and from that fire speak, preach, 
 and act, so far they are in the above persuasive principle, 
 and then they know no other than that it is so : but when 
 they are not in the fire of those loves, then they believe but 
 little, and many not at all ; whence it is evident, that persua- 
 sive faith is a faith of the mouth and not of the heart, and 
 that in itself it is not faith. 
 
 118. They who are in persuasive faith do not know, from 
 any internal illustration, whether the things which they teach 
 be true or false ; yea, neither do they care, provided they be 
 believed by the vulgar ; for they are in no affection of truth 
 for the sake of truth. Wherefore they recede from faith, if 
 they are deprived of honours and gains, provided their rrpu- 
 
36 
 
 OF THE NEW JERUSALEM, 
 
 tation be not endangered. For persuasive faith is not in- 
 wardly with man, but stands without, in the memory only, 
 out of which it is taken when it is taught. Wherefore that 
 faith with its truths vanishes after death; for then there re- 
 mains only that faith which is inwardly in man, that is, which 
 is rooted in good, thus which has become of the life. 
 
 119. They who are in persuasive faith are understood by 
 these persons in Matthew : " Many will say to me in that 
 day, Lord, Lord, have we not prophesied by Thy name, and by 
 Thy name cast out demons, and in Thy name done many 
 virtues? but then I will confess to them, 1 have not known 
 you, ye workers of iniquity." vii. 22, 23. Also in Luke : 
 " Then will ye begin to say, We have eaten before Thee, and 
 have drunk, and Thou hast taught in our streets ; but He will 
 say, I say to you, I have not known you whence you are; 
 depart from Me, all ye workers of iniquity." xiii. 26, 27. 
 They are understood also by the five foolish virgins who had 
 no oil in their lamps, in Matthew : " At length came those 
 virgins, saying, Lord, Lord, open to us; but He answering 
 will say, Verily I say unto you, I have not known you." xxv. 
 11, 12 : oil in lamps is the good of love in faith. 
 
 OF PIETY. 
 
 123. It is believed by many, that spiritual life, or the life 
 which leads to heaven, consists in piety, in external sanctity, 
 and in the renunciation of the world; but piety without char- 
 ity, and external sanctity without internal sanctity, and a 
 renunciation of the world without a life in the world, do not 
 constitute spiritual life : but piety from charity, external 
 sanctity from internal sanctity, and a renunciation of the 
 world with a life in the world, constitute it. 
 
 124. Piety consists in thinking and speaking piously, in 
 spending much time in prayer, in behaving humbly at that 
 time, in frequenting temples and attending devoutly to the 
 preaching there, in frequently every year receiving the sacra- 
 ment of the supper, and in performing the other parts of 
 worship according to the ordinances of the church. But the 
 life of charity consists in willing well and doing well to our 
 neighbour, in acting in all our works from justice and equity, 
 and from good and truth, and in like manner in every office; 
 in a word, the life of charity consists in performing uses. 
 Divine worship primarily consists in this life, but secondarily 
 
AND ITS nEAVENLY DOCTRINE. 
 
 37 
 
 in the former ; wherefore he who separates one from the other, 
 that is, who lives the life of piety, and not that of charity at 
 the same time, does not worship God. He thinks indeed of 
 God, but not from God, but from himself; for he thinks of 
 himself continually, and not at all of his neighbour ; and if he 
 does think of his neighbour, he regards him as vile, if he be 
 not of such a quality also. He likewise thinks of heaven as 
 a reward, whence his mind entertains the idea of merit, and 
 also the love of self, together with a contempt or neglect of 
 uses, and thus of his neighbour ; and at the same time he cher- 
 ishes a belief that he is blameless. Hence it may appear that 
 the life of piety, separate from the life of charity, is not the 
 spiritual life which should be in divine worship. Com- 
 pare Matt. vi. 7, 8. 
 
 125. External sanctity is like such piety, and is not holy with 
 man unless his internal be holy ; for such as man is as to his 
 internal, such he also is as to his external, as this proceeds 
 from the former as action does from its spirit ; wherefore ex- 
 ternal sanctity without internal sanctity is natural and not 
 spiritual. Hence it is that external sanctity is found with 
 the evil as well as with the good ; and they who place the whole 
 of worship therein are for the most part void ; that is, without 
 knowledges of good and truth. And yet goods and truths are 
 the real sanctities which are to be known, believed and loved, 
 because they are from the Divine, and thus the Divine is in 
 them. Internal sanctity, therefore, consists in loving good 
 and truth for the sake of good and truth, and justice and sin- 
 cerity for the sake of justice and sincerity. So far also as 
 man thus loves them, so far he is spiritual, and his worship 
 too, for so far also he is willing to know them and to do them ; 
 but so far as man does not thus love them, so far he is natural, 
 and his worship too, and so far also he is not willing to know 
 them and do them. External worship without internal may be 
 compared with the life of the respiration without the life of 
 the heart ; but external worship from internal may be compared 
 with the life of the respiration conjoined to the life of the heart. 
 
 126. But to proceed to what relates to the renunciation of 
 the world. It is believed by many, that to renounce the world, 
 and to live in the spirit and not in the flesh, is to reject worldly 
 things, which are chiefly riches and honours ; to be continually 
 engaged in pious meditation concerning God, concerning 
 salvation, and concerning eternal life ; to spend one's life in 
 prayer, in the reading of the Word and pious books; and also 
 to afflict one's self : but this is not renouncing the world : but 
 
33 
 
 OF THE NEW JERUSALEM, 
 
 to renounce the world is to love God and to love the neigh- 
 bour; and God is loved when man lives accoiding to His 
 commandments, and the neighbour is loved when man per- 
 forms uses. In order, therefore, that man may receive the 
 life of heaven, it is necessary that he should live in the world, 
 and in offices and business there. A life abstracted from worldly 
 things is a life of thought and faith separate from the life of 
 love and charity, in which life the principle of willing good 
 and doing good to the neighbour perishes. And when this 
 perishes, spiritual life is as a house without a foundation, which 
 either sinks down successively into the ground, or becomes 
 full of chinks and openings, or totters till it falls. 
 
 127. That to do good is to worship the Lord, appears from 
 the Lord's words. " Every one who heareth my words and 
 doeth them, I will liken to a prudent man who built a house 
 upon a rock ; but he who heareth my words and doeth them 
 not, I will liken to a foolish man who built a house upon the 
 sand, or upon the ground without a foundation," Matt. vii. 24 
 to 27. Luke vi. 47, 48, 49. 
 
 128. Hence now it is manifest, that a life of piety is of value, 
 and is acceptable to the Lord, so far as a life of charity is con- 
 joined to it ; for this is the primary, and such as the quality 
 of this is, such is that of the former. Also, that external 
 sanctity is of value, and is acceptable to the Lord, so far as it 
 proceeds from internal sanctity, for such as the quality of this 
 is, such is that of the former. And also, that the renunciation 
 of the world is of value, and is acceptable to the Lord, so far 
 as it is practised in the world ; for they renounce the world 
 who remove the love of self and the world, and act justly and 
 sincerely in every office, in every business, and in every work, 
 from an interior, thus from a celestial origin ; which origin 
 dwells in that life when man acts well, sincerely, and justly, 
 because it is according to the divine laws. 
 
 OF CONSCIENCE. 
 
 130. Conscience is formed with man from the religious 
 principle in which he is, according to its reception inwardly 
 in himself. 
 
 131. Conscience, with the man of the church, is formed by 
 the truths of faith from the Word, or from doctrine out of 
 the Word, according to their reception in the heart ; for when 
 
AND ITS HEAVENLY DOCTRINE. 
 
 30 
 
 man knows the truths of faith, and apprehends them in his 
 own manner, and then wills them and does them, he acquires 
 conscience. Reception in the heart is reception in the will, for 
 the will of man is what is called the heart. Hence it is that 
 they who have conscience, speak from the heart the things 
 which they speak, and do from the heart the things which 
 they do : their mind also is undivided, for according to that 
 which they understand and believe to be true and good they do. 
 
 132. A more perfect conscience can be given with those 
 who are enlightened in the truths of faith more than others, 
 and who are in a clear perception above others, than with those 
 who are less enlightened, and who are in obscure perception. 
 
 133. The real spiritual life of man resides in a true con- 
 science, for his faith, conjoined to his charity, is therein; 
 wherefore, with those who are possessed of it, to act from 
 conscience is to act from their own spiritual life, and to act 
 contrary to conscience is, with them, to act contrary to their 
 own spiritual life. Hence it is that they are in the tranquillity 
 of peace, and in internal blessedness, when they act according 
 to conscience, and in intranquillity and pain, when they act 
 contrary to it : this pain is what is called remorse of conscience. 
 
 134. yiinx has a conscience of what is good, and a con- 
 science of what is just : the conscience of what is good is the 
 conscience of the internal man, and the conscience of what 
 is just is the conscience of the external man. The conscience 
 of what is good consists in acting according to the precepts 
 of faith from internal affection, but the conscience of what is 
 just consists in acting according to civil and moral laws from 
 external affection. They who have the conscience of what 
 is good, have also the conscience of what is just ; and they 
 who have only the conscience of what is just, are in a faculty 
 of receiving the conscience of what is good ; and they also do 
 receive it when they are instructed. 
 
 13o. Conscience, with those who are in charity towards 
 the neighbour, is the conscience of truth, because it is formed 
 bv the faith of truth; but with those who are in love to the 
 Lord, it is the conscience of good, because it is formed by the 
 love of truth. The conscience of these is a superior conscience, 
 and is called the perception of truth from good. They who 
 have the conscience of truth, are of the Lord's spiritual king- 
 dom ; but they who have the superior conscience, which is 
 called perception, are of the Lord's celestial kingdom. 
 
 130. But let examples illustrate what conscience is. If a 
 man be in possession of another man's goods, whilst the other 
 
40 
 
 OF THE NEW JERUSALEM, 
 
 is ignorant of it, and thus can retain them without fear of the 
 law, or of the loss of honour and reputation, and he still 
 restores them to the other, because they are not his own, he 
 has conscience, for he does what is good for the sake of what 
 is good, and what is just for the sake of what is just. Again, 
 if a person has it in his power to obtain an office, but knows 
 that another, who also desires it, would be more useful to his 
 country, and gives way to him, for the sake of the good of his 
 country, he has a good conscience. So in other cases. 
 
 137. From these instances it may be concluded, what 
 quality they are of who have not conscience ; they are known 
 from the opposite. Thus, they who for the sake of any gain 
 make what is unjust appear as just, and what is evil appear 
 as good, and vice versa, have not conscience. Neither do 
 they know what conscience is, and if they are instructed what 
 it is, they do not believe ; and some are not willing to know. 
 Such is the quality of those, who, in all their actions, have 
 respect only to themselves and the world. 
 
 138. They who have not received conscience in the world, 
 cannot receive it in the other life ; thus they cannot be saved. 
 The reason is, because they have no plane into which heaven, 
 that is, the Lord through heaven, may flow in, and by which 
 He may operate, and lead them to Himself. For conscience 
 is the plane and receptacle of the influx of heaven. 
 
 OF FREEDOM. 
 
 141. All freedom is of love, for what man loves, this he 
 does freely; hence also all freedom is of the will, for what 
 man loves, this he also wills ; and forasmuch as love and the 
 will constitute the life of man, so also does freedom. From 
 these considerations it may appear what freedom is, namely, 
 that it is that which is of the love and the will, and thence of 
 the life of man : hence it is, that what a man does from freedom, 
 appears to him as if he did it from his own proprium. 
 
 142. To do evil from freedom, appears as if it were free- 
 dom, but it is bondage, because that freedom is from the 
 love of self and from the love of the world, and these loves 
 are from hell. Such freedom is actually turned into bond- 
 age after death, for the man who has been in such freedom 
 then becomes a vile servant in hell. But to do good from 
 freedom is freedom itself, because it proceeds from love to 
 
AND ITS HEAVENLY DOCTRINE. 
 
 1] 
 
 the Lord and from love towards the neighbour, and these 
 loves are from heaven. This freedom also remains after 
 death, and then becomes freedom indeed, for the man who 
 has been in such freedom, becomes in heaven like a son of 
 the house. This the Lord thus teaches : " Every one that 
 doeth sin is the servant of sin ; the servant abideth not in 
 the house forever : the son abideth forever ; if the Son shall 
 have made you free, you shall be truly free," John viii. 34, 
 35, 36. Now, forasmuch as all good is from the Lord, and 
 all evil from hell, it follows, that freedom consists in being 
 led by the Lord, and slavery in being led by hell. 
 
 143. That man has the liberty of thinking what is evil 
 and false, and also of doing it, so far as the laws do not 
 withhold him, is in order that he may be capable of being 
 reformed ; for goods and truths are to be implanted in his 
 love and will, so that they may become of his life, and this 
 cannot be done unless he have the liberty of thinking what 
 is evil and false as well as what is good and true. This 
 liberty is given to every man by the Lord, and so far as he 
 does not love evil and the false, so far, when he thinks what 
 is good and true, the Lord implants them in his love and 
 will, consequently in his life, and thus reforms him. What 
 is inseminated in freedom, this also remains, but what is in- 
 seminated in a state of compulsion, this does not remain, 
 because what is from compulsion is not from the will of the 
 man, but from the will of him who compels. Hence also it 
 is, that worship from freedom is pleasing to the Lord, but 
 not worship from compulsion ; for worship from freedom is 
 worship from love, but worship from compulsion is not so. 
 
 144. The liberty of doing good, and the liberty of doing 
 evil, though they appear alike in the external form, are as 
 different and distant from each other as heaven and hell are : 
 the liberty of doing good also is from heaven, and is called 
 heavenly liberty; but the liberty of doing evil is from hell, 
 and is called infernal liberty ; so far, likewise, as man is in 
 the one, so far he is not in the other, for no man can serve 
 two lords, Matt. vi. 24; which also appears from hence, 
 that they who are in infernal liberty believe that it is slavery 
 and compulsion not to be allowed to will evil and think 
 what is false at their pleasure, whereas they who are in 
 heavenly liberty abhor willing evil and thinking what if 
 false, and would be tormented if they were compelled to do so. 
 
 145. Forasmuch as acting from freedom appears to man 
 like acting from his own proprium, therefore heavenly free- 
 
42 
 
 OF THE NEW JERUSALEM, 
 
 dom may also be called the heavenly proprium, and inferna. 
 freedom may be called the infernal proprium. The infernal 
 proprium is that into which man is born, and this is evil ; 
 but the heavenly proprium is that into which man is reformed, 
 and this is good. 
 
 146. Hence it may appear what Free-will is ; that it con- 
 sists in doing good from choice or will, and that they are in 
 that freedom who are led by the Lord ; and they are led by 
 the Lord who love good and truth for the sake of good and 
 truth. 
 
 147. Man may know what is the quality of the liberty in 
 which he is, from the delight which he feels when he thinks, 
 speaks, acts, hears, and sees ; for all delight is of love.* 
 
 *149. That liberty originates from the equilibrium between heaven and hell, 
 and that man, without liberty, cannot be reformed, is shown in the Treatise on 
 Heaven and Hell ; in the articles concerning that equilibrium, n. 58'J to 596, and 
 concerning liberty, n. 5!)7 to the end; but lor the sake of instruction respecting 
 what liberty is, and to show that man is reformed by means of it, I will here ad- 
 duce the following extract from that Treatise : " It has been shown that the equi- 
 librium between heaven and hell is an equilibrium between the good that is from 
 heaven and the evil that is from hell, thus that it is a spiritual equilibrium, which 
 in its essence is liberty. The reason that spiritual equilibrium in its essence is 
 liberty, is because it is an equilibrium between good and evil, and between truth 
 and the false, and these are spiritual; wherefore the power of willing good or 
 evil, or of thinking what is true or what is false, and of choosing one in preference 
 to the other, is liberty. This liberty is given to every man by the Lord, nor is it 
 ever taken away ; in its origin, indeed, it is not of man, but of the Lord, because 
 it is from the Lord, but still it is given to man together with life as his own, in or- 
 der that man may be capable of being reformed and saved, for without liberty 
 there is no reformation and salvation. Every one may see from any rational 
 intuition, that man is at liberty to think either well or ill, sincerely or insincerely, 
 justly or unjustly, and also that he may speak and act well, sincerely and justly, 
 but not ill, insincerely and unjustly, on account of moral and civil laws, b\ wind) 
 liis external is kept in bonds; hence it is plain, that the spirit of man, which is 
 what thinks and wills, is in liberty, but not man's external, which speaks and acts, 
 unless it speak and act according to the above-named laws. That man cannot 
 be reformed, unless he be in liberty, is because he is born into evils of every kind, 
 which must nevertheless be removed, in order that he may be saved ; and they 
 cannot be removed unless he sees them in himself, and acknowledges them, and 
 afterwards ceases to will them, and at length is averse to them ; then are they first 
 removed ; and this cannot be done unless man be in good as well as in evil, for 
 lie can see evils from good, but cannot see goods from evil : the spiritual goods, 
 which man may think, he learns from infancy from the reading of the Woid, and 
 from preaching ; and he learns civil and moral goods from his life in the world; 
 this is tin- first reason why man ought to be in liberty. Another reason is, be- 
 cause nothing is appropriated to man, except what is done from an affection w hich 
 is of the love ; other things may indeed enter, but no farther than into the thought, 
 and not into the will, and what does not also enter into the will of man, does not 
 become his, for the thought derives what belongs to it from the memory, but the 
 will from the life itself; nothing ever partakes of liberty, which does not proceed 
 from an affection which is of the love ; for whatever a man wills or loves, this he 
 does freely ; hence it is that the liberty of man, and the affection which is of his 
 love or will, are one ; man therefore 'is endowed with liberty, that he may be ca- 
 pable of being affected with truth and good, or of loving them, w hereby they may 
 Eecomc as his own. In a word, whatever does not enter in with man in liberty. 
 
AND ITS HEAVENLY DOCTRINE. 
 
 43 
 
 OF MERIT. 
 
 150. They who do good with a view to merit, do not do 
 good from the love of good, but from the love of reward, 
 for he who wills to have merit, wills to be rewarded ; they 
 who do thus, regard and place their delight in the reward, 
 and not in good; wherefore they are not spiritual, but 
 natural. 
 
 151. To do good, which is good, must be from the love 
 of good, thus for the sake of good. They who are in that 
 love are not willing to hear of merit, for they love to do, and 
 perceive satisfaction therein, and, on the other hand, they are 
 sorrowful if it be believed that what they do is for the sake 
 of any thing of themselves. The case herein is nearly the 
 same as with those who do good to their friends for the sake 
 of friendship ; to a brother for the sake of brotherhood, to 
 wife and children for the sake of wife and children, to their 
 country for the sake of their country, thus from friendship 
 and love. They who think well, also say and insist, that 
 they do not do good for the sake of themselves, but for the 
 sake of them to whom the good is done. 
 
 152. They who do good for the sake of reward, do not 
 do good from the Lord, but from themselves, for they regard 
 themselves in the first place, inasmuch as they regard their 
 own good ; and the good of their neighbour, which is the 
 good of their fellow-citizens, of human society, of their 
 country, and of the church, they regard no otherwise than 
 as means to this end. Hence it is, that the good of the love 
 of self and of the world lies concealed in the good of merit, 
 and that good is from man and not from the Lord, and all 
 good which is from man is not good ; yea, so far as self and 
 the world lie concealed in it, it is evil. 
 
 153. Genuine charity and genuine faith disclaim all merit, 
 for good itself is the delight of charity, and truth itself is the 
 delight of faith ; wherefore they who are in that charity and 
 faith know what good not meritorious is, but not they who 
 are not in charity and faith. 
 
 does not remain, because it is not of his love or will, and the things which are not 
 of man's love or will, are not of his spirit, for the esse of man's spirit is love or 
 will. In order that man may be in liberty, to the end that he may be reformed, 
 he is conjoined as tohis spirit" with heaven and with hell, for there are with every 
 man spirits from hell and angels from heaven ; by means of the spirits from he'll 
 man is in his own evil, and by means of the angels from heaven he is in good 
 from the Lord ; Uins he is in spiritual equilibrium, that is, in liberty.'' 
 
44 
 
 OF THE NEW JERUSALEM] 
 
 154. That good is not to be done for the sake of reward, 
 the Lord Himself teaches in Luke : " If ye love those who 
 love you, what grace have ye, for sinners do the same : rath- 
 er love your enemies, and do good, and lend, hoping for 
 nothing ; then shall your reward be great, and ye shall be 
 the sons of the Most High," vi. 32, 33, 34, 35. That man 
 cannot do good that is good from himself, the Lord also 
 teaches in John: "A man cannot take any thing, unless it 
 be given him from heaven," iii. 27 ; and in another place, 
 " Jesus said, I am the vine, ye are the branches : as the 
 branch cannot bear fruit from itself, unless it shall abide in 
 the vine, so neither can ye unless ye shall abide in Me : He 
 who abideth in Me and I in him, he beareth much fruit, for 
 except from Me ye cannot do any thing," xv. 4 to 8. 
 
 155. Forasmuch as all good and truth is from the Lord, 
 and nothing of them from man, and forasmuch as good from 
 man is not good, it follows that merit belongs to no man, 
 but to the Lord alone ; the merit of the Lord consists in this, 
 that from His own proper power He has saved the human 
 race, and also, that He saves those who do good from Him. 
 Hence it is that in the Word, he is called just to whom the 
 merit and justice of the Lord are ascribed, and he is called 
 unjust to whom are ascribed his own justice and the merit 
 of self. 
 
 15G. The delight itself, which is in the love of doing good 
 without regard to reward, is a reward which remains to 
 eternity, for heaven and eternal happiness are insinuated 
 into that good by the Lord. 
 
 157. To think and believe that they who do good will 
 come into heaven, and also that good is to be done in order 
 that they may come into heaven, is not to regard reward as 
 an end, nor yet to place merit in works ; for even they who 
 do good from the Lord think and believe so, but they who 
 thus think, believe and do, and are not in the love of good 
 for the sake of good, have regard to reward as an end, and 
 place merit in works. 
 
 OF REPENTANCE AND THE REMISSION OF SINS 
 
 159. He who would be saved must confess his sins, and 
 do the work of repentance. 
 
 1G0. To confess sins, is to know evils, to see them in our- 
 
AND ITS HEAVENLY DOCTRINE. 
 
 45 
 
 selves, to acknowledge them, to make ourselves guilty, and to 
 condemn ourselves on account of them. This, when it is 
 done before God, is the confession of sins. 
 
 161. To do the work of repentance, is to desist from sins 
 after a man has thus confessed them, and from an humble 
 heart has made supplication for remission, and to live a new 
 life according to the precepts of charity and faith. 
 
 162. He who only acknowledges generally that he is a 
 sinner, and makes himself guilty of all evils, and yet does 
 not explore himself, that is, see his own evils, makes con- 
 fession indeed, but not the confession of repentance ; he, 
 forasmuch as he does not know his own evils, lives afterwards 
 as he did before. 
 
 163. He who lives the life of charity and faith does the 
 work of repentance daily ; he reflects upon the evils which 
 are with him, he acknowledges them, he guards against 
 them, he supplicates the Lord for help. For man of himself 
 continually lapses towards evil, but he is continually raised 
 by the Lord, and led to good. Such is the state of those who 
 are in good ; but they who are in evil lapse continually, and 
 are also continually elevated by the Lord, but are only with- 
 drawn from falling into the most grievous evils, to which of 
 themselves they tend with all their power. 
 
 164. The man who explores himself in order to do the 
 work of repentance, must explore his thoughts and the in- 
 tentions of his will, and must there examine what he would 
 do if it were permitted him, that is, if he were not afraid of 
 the laws, and of the loss of reputation, honour and gain. 
 There the evils of man reside, and the evils which he does 
 in the body are all from thence. They who do not explore 
 the evils of their thought and will, cannot do the work of re- 
 pentance, for they think and will afterwards as they did be- 
 fore, and yet to will evils is to do them. This is self exam- 
 ination. 
 
 165. Repentance of the mouth and not of the life is not 
 repentance, and sins are not remitted by means of repent- 
 ance of the mouth, but by repentance of the life. Sins are 
 indeed continually remitted to man by the Lord, for He is 
 mercy itself, but still they adhere to man, however he may 
 suppose that they are remitted ; nor are they removed from 
 him but by a life according to the precepts of true faith. So 
 far as he lives according to those precepts, so far sins are 
 removed ; and so far as they are removed, so far they are 
 remitted. 
 
48 
 
 OP THE NEW JERUSALEM, 
 
 166. It is supposed that sins are wiped away, or are 
 washed off, as filth is by water, when they are remitted ; but 
 sins are not wiped away, but they are removed ; that is, man 
 is withheld from them when he is kept in good by the Lord ; 
 and when he is kept in good, it appears as if he were with- 
 out them, thus as if they were wiped away ; and so far as man 
 is reformed, so far he is capable of being kept in good. How 
 man is reformed will be shown in the following doctrinal on 
 regeneration. He who supposes that sins are in any other 
 manner remitted, is much deceived. 
 
 167. The signs that sins are remitted, that is, removed, 
 are these which follow. They whose sins are remitted, per- 
 ceive a delight in worshipping God for the sake of God, and 
 in serving their neighbour for the sake of their neighbour, 
 thus in doing good for the sake of good, and in speaking 
 truth for the sake of truth ; they are unwilling to claim 
 merit by any thing of charity and faith ; they shun and are 
 averse to evils, as enmities, hatreds, revenges, adulteries, 
 and the very thoughts of such things with intention. But 
 the signs that sins are not remitted, that is, removed, are 
 these which follow. They whose sins are not remitted, wor- 
 ship God not for the sake of God, and serve their neighbour 
 not for the sake of their neighbour, thus they do not do good 
 and speak truth for the sake of good and truth, but for the 
 sake of themselves and the world; they wish to claim merit 
 by their deeds ; they perceive nothing undelightful in evils, 
 as in enmity, in hatred, in revenge, in adulteries ; atid from 
 these evils they think of them in all licentiousness. 
 
 168. The repentance which takes place in a free state is 
 of avail, but that which takes place in a state of compulsion 
 is of no avail. States of compulsion are states of sickness, 
 states of dejection of mind in consequence of misfortune, 
 states of imminent death, as also every state of fear which 
 takes away the use of reason. He who is evil, and in a state 
 of compulsion promises repentance, and also does good, 
 when he comes into a free state returns to his former life of 
 evil ; the case is otherwise with one who is good. 
 
 169. After a man has explored himself, and acknowledged 
 his sins, and done the work of repentance, he must remain 
 constant in good even to the end of life. For if he after- 
 wards relapses into his former evil life, and embraces it, he 
 commits profanation, for he then conjoins evil with good; 
 whence his latter state becomes worse than his former, ac- 
 cording to the words of the Lord ; " When the unclean spirit 
 
AND ITS HEAVENLY DOCTRINE. 
 
 47 
 
 goes out from a man, he walks through dry places, seeking 
 rest, but doth not nnd ; then he says, I will return into my 
 house whence I went out ; and when he comes and finds it 
 void, and swept, and adorned for him, then he goes away, 
 and adjoins to himself seven other spirits worse than himself, 
 and, entering in, they dwell there, and the latter things of the 
 man become worse than thejirst" Matt. xii. 43, 44, 45.* 
 
 OF REGENERATION. 
 
 173. He who doth not receive spiritual life, that is, who 
 is not begotten anew by the Lord, cannot come into heaven ; 
 which the Lord teaches in John, " Verily, verily, I say unto 
 thee, except any one be begotten again, he cannot see the 
 kingdom of God," iii. 3. 
 
 174. Man is not born of his parents into spiritual life, but 
 into natural life. Spiritual life consists in loving God above 
 all things, and in loving his neighbour as himself, and this 
 according to the precepts of faith, which the Lord taught in 
 the Word. But natural life consists in loving ourselves and 
 the world more than our neighbour, yea, more than God 
 Himself. 
 
 175. Every man is born of his parents into the evils of the 
 love of self and of the world ; for every evil, which by habit 
 has acquired as it were a nature, is derived into the offspring ; 
 thus it descends successively from parents, from grandfathers, 
 and from great grandfathers, in a long series backwards; 
 whence the derivation of evil at length becomes so great, 
 that the whole of man's proper life is nothing else but evil. 
 
 * By the unclean spirit going out from a man, is understood the repentance of 
 liim vvlio is in evil ; by his walking through dry places, and not finding rest, is 
 understood, that a life of good is of such a quality lo him ; by the house into which 
 he returned, because he found it void, and adorned for him, is understood the man 
 himself and his w ill, as being without good ; by the seven spirits that he adjoined 
 to himself, ami w ith whom he returned, is understood evil conjoined to good ; by 
 his state then being worse than his former, is understood proianation ; this is the 
 internal sense of those words, for the Lord spake by correspondences. The like 
 is understood by the words of the Lord to him whom he cured at the pool of Be 
 thesda, " Lo, thou art made whole ; sin no more, lest something worse be done 
 unto thee than before/' John v. 14. Also by these words, " He has blinded their 
 eyes, and hardened their hearts, lest they should see w ith their eyes and under- 
 stand widi their hearts, and should convert themselves, and I should heal them," 
 John xii. 10 ; where to convert themselves and be healed, is to commit profana- 
 tion, which comes to pass when truths and goods are acknowledged, and after- 
 wards rejected : and this would have been the case if die Jews had converted 
 themselves and had been healed. 
 
48 
 
 OF THE NEW JEItLSALEM, 
 
 This continual derivation of evil is not broken and altered, 
 except by the life of faith and charity from tbe Lord. 
 
 176. Man continually inclines to, and lapses into, what 
 he derives from his hereditary principle : hence he confirms 
 with himself that evil, and also superadds more of himself. 
 These evils are altogether contrary to spiritual life, and de- 
 stroy it; wherefore, unless man receives new life, which is 
 spiritual life, from the Lord, thus unless he is conceived 
 anew, is born anew, is educated anew, that is, is created 
 anew, he is damned, for he wills nothing else, and thence 
 thinks nothing else, but what is of self and the world, in like 
 manner as they do who are in hell. 
 
 177. No man can be regenerated unless he knows such 
 things as belong to the new life, that is, to spiritual life ; 
 and the things which belong to the new life, which is the 
 spiritual life, are truths which are to be believed and goods 
 which are to be done ; the former are of faith, the latter of 
 charity. These things no one can know from himself, for 
 man apprehends only those things which are obvious to the 
 senses, from which he procures to himself a light which is 
 called natural light, by virtue of which he sees nothing else 
 than what relates to the world and to self, but not the things 
 which relate to heaven and to God. These he must learn 
 from revelation ; as that the Lord, who is God from eternity, 
 came into the world to save the human race; that He has 
 all power in heaven and in earth ; that the all of faith and 
 the all of charity, thus all truth and good, is from Him ; that 
 there is a heaven, and that there is a hell ; and that man is 
 to live to eternity in heaven if he have done well, in hell 
 if he have done evil. 
 
 178. These and many other things belong to faith, and 
 ought to be known by the man who is to be regenerated, for 
 he who knows them, may think them, afterwards will them, 
 and lastly do them, and so have new life, whilst he who 
 does not know that the Lord is the Saviour of the human 
 race, cannot have faith in Him, love Him, and thus do good, 
 for the sake of Him. He who does not know that all good 
 is from Him, cannot think that his own salvation is from Him, 
 still less can he will it to be so, thus he cannot live from 
 Him. He who does not know that there is a hell and that 
 there is a heaven, nor that there is eternal life, cannot even 
 think about the life of heaven, nor apply himself to receive 
 it, and so in other cases. 
 
 179. Every one has an internal man and an external man; 
 
AND ITS HEAVENLY DOCTRINE. 
 
 49 
 
 the internal is what is called the spiritual man, and the ex- 
 ternal is what is called the natural man, and each is to be 
 regenerated, that the man may be regenerated. With the 
 man who is not regenerated, the external or natural man 
 rules, and the internal serves ; but with the man who is re- 
 generated, the internal or spiritual man rules, and the ex- 
 ternal serves. Whence it is manifest that the order of life 
 is inverted with man from his birth, namely, that that prin- 
 ciple serves which ought to rule, and that that principle rules 
 which ought to serve. In order that man may be saved, this 
 order must be inverted ; and this inversion can by no means 
 exist, but by regeneration from the Lord. 
 
 180. What it is for the internal man to rule and the ex- 
 ternal to serve, and vice versa, may be illustrated thus : — If 
 a man places all his good in voluptuousness, in gain, and in 
 pride, and has delight in hatred and revenge, and inwardly 
 in himself seeks for reasons which confirm such evils, then 
 the external man rules and the internal serves. But when a 
 man perceives good and delight in thinking and willing well, 
 sincerely, and justly, and in outwardly speaking and doing 
 in like manner, then the internal man rules and the exter- 
 nal serves. 
 
 181. The internal man is first regenerated by the Lord, 
 and afterwards the external, and the latter by means of the 
 former. For the internal man is regenerated by thinking 
 those things which are of faith and charity, but the external 
 by a life according to them. This is understood by the 
 words of the Lord, " Unless any one be begotten of water 
 and the spirit, he cannot enter into the kingdom of God," 
 John iii. o. Water, in the spiritual sense, is the truth of 
 faith, and the spirit is a life according to it. 
 
 182. The man who is regenerated, is, as to his internal 
 man, in heaven, and is an angel there with the angels, 
 amongst whom he also comes after death ; he is then able to 
 live the life of heaven, to love the Lord, to love his neigh- 
 bour, to understand truth, to relish good, and to perceive 
 the blessedness thence derived- 
 
 OF TEMPTATION. 
 
 187. They alone who are regenerated undergo spiritual 
 temptations ; for spiritual temptations are pains of the mind, 
 5 
 
50 
 
 OF THE NEW JERUSALEM, 
 
 induced by evil spirits, with those who are in goods and 
 truths. Whilst these spirits excite the evils which are with 
 such persons, there arises an anxiety which is that of tempt- 
 ation ; man knows not whence it comes, because he is un- 
 acquainted with this its origin. 
 
 188. For there are evil spirits and good spirits attendant 
 on every man ; the evil spirits are in his evils, and the good 
 spirits are in his goods. When the evil spirits approach, they 
 draw forth his evils, and the good spirits, on the contrary, 
 draw forth his goods, whence collision and combat take 
 place, from which the man perceives an interior anxiety, 
 which is temptation. Hence it is plain that temptations are 
 not from heaven, but are induced by hell, which is also ac- 
 cording to the faith of the church, which teaches that God 
 tempts no one. 
 
 189. Interior anxieties also take place with those who are 
 not in goods and truths, but these are natural anxieties, not 
 spiritual ones; they are distinguished by this, that natural 
 anxieties have worldly things for their objects, but spiritual 
 anxieties have heavenly things for their objects. 
 
 190. In temptations, the dominion of good over evil, or 
 of evil over good, is what is contended for. The evil which 
 desires to have the dominion, is in the natural or external 
 man, and the good is in the spiritual or internal ; if evil 
 conquers, then the natural man has dominion, but if good 
 conquers, then the spiritual man has dominion. 
 
 191. Those combats are fought by means of the truths of 
 faith, which are from the Word. It is from these that man 
 must fight against evils and falses ; for if he combats from 
 any other principles than these, he does not conquer, because 
 the Lord is not in any other principles. Forasmuch as the 
 combat is fought by means of the truths of faith, therefore 
 man is not admitted into that combat before he is in the 
 knowledges of good and truth, and has thence obtained some 
 spiritual life ; wherefore those combats do not take place 
 with man until he has arrived at years of maturity. 
 
 192. If man falls in temptation, his state after it becomes 
 worse than his state before it, inasmuch as evil has thereby 
 acquired power over good, and the false over truth. 
 
 193. Inasmuch as at this day faith is rare because there 
 is no charity, the church being at its end, therefore few a. 
 this day are admitted into any spiritual temptations ; hence 
 it is that it is scarcely known what they are, and to what 
 end they conduce. 
 
AND ITS HEAVENLY DOCTRINE. 
 
 •51 
 
 194. Temptations conduce to acquire for good, dominion 
 over evil, and for the truth, dominion over the false ; also 
 to confirm truths, and to conjoin them to goods, and at the 
 same time to disperse evils and the falses thence derived. 
 They conduce likewise to open the internal spiritual man, 
 and to suhject the natural thereto, as also to break the loves 
 of self and the world, and to subdue the concupiscences 
 which proceed from them. When these things are effected, 
 man acquires illustration and perception respecting what 
 truth and good are, and what the false and evil are ; whence 
 man obtains intelligence and wisdom, which afterwards con- 
 tinually increase. 
 
 195. The Lord alone combats for man in temptations ; if 
 man does not believe that the Lord alone combats and con- 
 quers for him, he then only undergoes an external tempta- 
 tion, which does not conduce to his salvation.* 
 
 OF BAPTISM. 
 
 202. Baptism was instituted for a sign that the man be- 
 longs to the church, and for a memorial that he is to be re- 
 generated; for the washing of baptism signifies nothing else 
 than spiritual washing, which is regeneration. 
 
 203. All regeneration is effected by the Lord, by means 
 of the truths of faith and of a life according to them ; there- 
 fore baptism testifies that the man is of the church, and that 
 
 * When the truths of faith which a man believes in his heart, and according to 
 which he loves to live, are assaulted inwardly in him, it is called a spiritual tempt- 
 ation, especially w hen the good of lov e is assaulted, in which he places his spir- 
 itual life. Those assaults take place in various ways, as by an influx of scandals 
 into the thoughts and also into the will against goods and trulhs, also by a con- 
 tinual drawing forth and bringing to remembrance of the evils which a man has 
 committed, and of the falscs which he has thought, thus by an inundation of such 
 things; and at the same time by an apparent shutting up of the interiors of his 
 mind, and consequently of his communication with heaven, whereby the capacity 
 of thinking from his own faith, and of willing from his own love, is intercepted. 
 These things are effected by the evil spirits that are with man; and when they 
 take place, they assume the appearance of interior anxieties and pains of con- 
 science; lor such things affect and torment the man's spiritual life, the man be- 
 lieving that they do not proceed from evil spirits, but from himself in his interiors. 
 The reason that man does not know that they proceed from evil spirits, is because 
 he does not know that spirits are present with him, evil spirits in his evils, and 
 good spirits in his goods, and that they reside in his thoughts and affections. 
 These temptations are most grievous when they are conjoined with pains inflicted 
 on the body, and more so if those pains last a long time, and increase, though the 
 Divine Mercy is implored, and still there is no liberation ; hence results despera- 
 tion, w hich is the end. 
 
53 
 
 OF THE NEW JERUSALEM) 
 
 he is capable of being regenerated ; for in the church, the 
 Lord, who regenerates, is acknowledged, and therein is the 
 Word, which contains the truths of faith, by means of which 
 regeneration is effected. 
 
 204. This the Lord teaches in John, " Except a man be 
 begotten of water and the spirit, he cannot enter into the 
 kingdom of God," iii. 5; water, in the spiritual sense, is the 
 truth of faith from the Word; the spirit is a life according 
 to it, and to be begotten is to be regenerated thereby. 
 
 205. Forasmuch as every one who is regenerated also un- 
 dergoes temptations, which are spiritual combats against 
 evils and falses, therefore by the waters of baptism those 
 temptations are also signified. 
 
 206. Since baptism is for a sign and for a memorial of 
 those things, therefore a man may be baptized when an infant, 
 and if he be not baptized then, he may be baptized when he 
 is an adult. 
 
 207. Let it be known therefore to those who are baptized, 
 that baptism itself gives neither faith nor salvation, but that 
 it testifies that they will receive faith, and that they will be 
 saved, if they are regenerated. 
 
 208. Hence it may appear what is understood by the 
 Lord's words in Mark, " He who shall believe and be bap- 
 tized shall be saved, but he who shall not believe shall be 
 condemned," xvi. 16 ; he who shall believe is he who ac- 
 knowledges the Lord, and receives divine truths from Him 
 by means of the Word ; he who shall be baptized is he who 
 by means of those truths is regenerated by the Lord. 
 
 OF THE HOLY SUPPER. 
 
 210. The Holy Supper was instituted by the Lord, that 
 by means thereof there may be a conjunction of the church 
 with heaven, thus with the Lord ; it is therefore the most 
 holy thing of worship. 
 
 211. But in what manner conjunction is effected by it is 
 not apprehended by those who do not know any thing con- 
 cerning the internal or spiritual sense of the Word, for they 
 do not think beyond the external sense, which is the sense 
 of the letter. From the internal or spiritual sense of the 
 Word it is known what is signified by body and blood, and 
 what by bread and wine, also what is signified by eating. 
 
AND ITS HEAVENLY DOCTRINE. 
 
 53 
 
 212. In that sense, the body or flesh of the Lord is the 
 good of love, as is the bread likewise ; and the blood of the 
 Lord is the good of faith, as is the wine likewise ; and eating 
 is appropriation and conjunction. The angels, who are at- 
 tendant on man when he receives the sacrament of the sup- 
 per, understand those things in no other manner ; for they 
 perceive all things spiritually. Hence it is that a holy prin- 
 ciple of love and a holy principle of faith then flows in with 
 man from the angels, thus through heaven from the Lord; 
 hence there is conjunction. 
 
 213. From these considerations it is evident, that when 
 man takes the bread, which is the body, he is conjoined to 
 the Lord by means of the good of love to Him from Him ; 
 and when he takes the wine, which is the blood, he is con- 
 joined to the Lord by means of the good of faith in Him 
 from Him. But it is to be noted, that conjunction with the 
 Lord by means of the sacrament of the supper is effected 
 solely with those who are in the good of love to, and faith 
 in, the Lord from the Lord; with these tbere is conjunction 
 by means of the holy supper ; with others there is presence, 
 but not conjunction. 
 
 214. Besides, the holy supper includes and comprehends 
 all the divine worship instituted in the Israelitish church ; 
 for the burnt-offerings and sacrifices, in which the worship 
 of that church principally consisted, w ere called, in a single 
 word, bread ; hence also the holy supper is its completion.* 
 
 * That the burnt-olVerings and sacrifices, which consisted of lambs, she-goats, 
 sheep, kids, he-goals, heifers, and bullocks were in one word called Bread, is 
 evident from the following passages : ■• And the priest shall burn it upon the altar; 
 IT IS THE BREAD OF THE OFFERING MADE BY FIRE UNTO THE LORD, Lev. 
 
 iii. It, 16. The sons of Aaron shall be holy unto their God, neither shall they 
 profane the name of their God, for the offerings of Jehovah made by fire, the 
 BREAD OF THEIR God, they do offer. Thou shah sanctity him therefore, for he 
 otVcrcth the bread of thy God. A man of the seed of Aaron, in whom there 
 shall be a blemish, let him not approach to oiler the Bread of his God," Lev. 
 xxi. 6, 8, 17, 21. " Command the children of Israel and say unto them, My offer- 
 ings. MY bread, for the sacrifices made by fire lor an odour of rest, ye shall ob- 
 serve, that ye offer it unto me in its stated* time, Num. xxviii. 2. He who shall 
 have touched an unclean thing shall not eat of the sanctified things, but shall wash 
 his flesh iu water, and shall afterwards cat of the sanctified things, because it is 
 his bread,'' Lev. xxii. 6, 7. " Who ofier upon my altar polluted bread." 
 Walach. i. 7. 
 
 l-'iom what has been observed, it may be seen what is understood by bread in 
 John, " Jesus said. Verily, verily I say unto you, Moses gave them not that BREAD 
 from heaven, but my Father givelh you the true bread from heaven; 
 (br the bread of God is He who came down from heaven, and givelh life un- 
 to the world. They said, Lord, evermore give us this bread; Jesus said unto 
 them, I am the bread of life j he that cometh to Me shall never hunger, and 
 he that believeth on Me shall never thirst. He that believed) on Me hath eternal 
 life; I am the bread of life. This is the bread which cometh down 
 
54 
 
 OF THE NEW JERUSALEM, 
 
 OF THE RESURRECTION. 
 
 223. Man is so created, that as to his internal he cannot 
 die, for he is capable of believing in God, and also of loving 
 God, and thus of being conjoined to God by faith and love ; 
 and to be conjoined to God is to live to eternity. 
 
 224. This internal is with every man who is born ; his ex- 
 ternal is that by means of which he brings into effect the 
 things which are of faith and love. The internal is what is 
 called the spirit, and the external is what is called the body. 
 The external, which is called the body, is accommodated to 
 uses in the natural world ; this is rejected when man dies ; 
 but the internal, which is called the spirit, is accommodated 
 to uses in the spiritual world ; this does not die. This in- 
 ternal is then a good spirit and an angel, if the man had been 
 good when in the world, but an evil spirit, if the man had 
 been evil when in the world. 
 
 from heaven, that he who eats of it shall not die ; I am the living bread, 
 which comelh down from heaven ; if any one shall eat of this bread, he shall 
 live to eternity," vi. 31 to 35, and 47 to*51. From whence, and from what has 
 been said akivc il appears, that bread is all the good which proceeds from the 
 Lord, for the Lord Himself is in his own rood, and thus that bread and wine in 
 the holy supper are all worship of the Lord from the good of love and faith. 
 
 222. To the above shall be added some particulars from the Arcana Cceles- 
 tia, n. 9127. He who knows nothing of the internal or spiritual sense of the 
 Word, knows no other than that flesh and blood arc understood by flesh and blood 
 when they arc mentioned in the Won). But the internal sense docs not treat of 
 the life ot the body, but of the life of the soul of man, that is, of his spiritual life, 
 ■which he is to live to eternity. This life is described in the Word, in its literal 
 sense, by such things as appertain to the life of the body, that is to say, by flesh 
 and blond ; and forasmuch as the spiritual life of man subsists by means of the 
 good of love and (he truth of faith, therefore the good of love is understood by 
 flesh, and the truth of faith by blood, in the internal sense of the Word. These 
 are what are understood by ilesh and blood in heaven, and also by bread and 
 wine, for by bread altogether the same is understood there as by 'flesh, and by 
 wine altogether the same as by blood. Hut they who are not spiritual men do 
 not apprehend this ; let such abide therefore in their own faith, only let them be- 
 lieve tnat in the holy supper, and in the Word, there is a holy principle, because 
 they are from the Lord ; they may not know where that holy principle resides, 
 but let them who are endowed with an interior perception consider whether flesh 
 is understood by flesh, and blood by blood, in the following passages. In the 
 Revelation," I saw an angel standing in the sun, and he cried with a great voice, 
 saving unto all the birds that fly in the midst of the heaven, Gather yourselves to- 
 gether to the supper of the great God, that ye may eat the flesh of kings and the 
 flesh of captains of thousands, and the flesh of the 'mighty, and the flesh of horses 
 and of them that sit on them, and the flesh of all freemen and servants, both small 
 and great," xix. 17, 18 ; who can ever understand these words unless he knows 
 what is signified by flesh in the internal sense, what by kings, by captains, bythe 
 mighty, by horses," by them that sit on them, by freemen and servants. And in 
 Ezeki'el, " Thus sail li the Lord Jehovah, Say to every bird of heaven, and to ev- 
 ery beast of the field. He gathered together and come ; gather yourselves from 
 around upon My sacrifice that 1 sacrifice lor you, a great sacrifice upon the moun- 
 
AND ITS HEAVENLY DOCTRINE. 
 
 55 
 
 225. The spirit of man, after the death of the body, ap- 
 pears in the spiritual world in a human form, altogether as 
 in the world; he enjoys also the faculty of seeing, of hearing, 
 of speaking, of feeling, as in the world ; and he is endowed 
 with every faculty of thinking, of willing, and of acting as in 
 the world. In a word, he is a man as to all things and eve- 
 ry particular, except that he is not encompassed with that 
 gross body which he had in the world ; he leaves that when 
 he dies, nor does he ever re-assume it. 
 
 22G. This continuation of life is what is understood by 
 the resurrection. The reason why men believe that they 
 are not to rise again before the last judgment, when also ev- 
 ery visible object of the world is to perish, is because they 
 have not understood the Word ; and because sensual men 
 place their life in the body, and believe that unless this were 
 to live again, it would be all over with the man. 
 
 227. The life of man after death is the life of his love and 
 the life of his faith, hence such as his love and such as his 
 faith had been, when he lived in the world, such his life re- 
 tains of Israel, that ye may eat flesh and drink blood ; ye shall eat the flesh of the 
 mighty, and drink the blood of the princes of the earth, and ye shall eat fat to 
 satiety, and drink blood even to drunkenness, of My sacrifice «hich I will sacri- 
 fice lor you; ye shall be satiated upon My table, with horse, and with chariot, 
 with the mighty man, and with every man of war; so will I give My glory 
 among the nations," xxxix. 17, 18, 1<>. -0,21. In this passage the subject treated 
 of is concerning the calling together of all to the kingdom of the Lord, and in par- 
 ticular concerning the establishment of the church with the Gentiles, and by eat- 
 ing fledi and drinking blood is signified lo appropriate Divine Good and Divine 
 Truth to themselves, thus the holy principle which proceeds from the Lord's Di- 
 vine Human. Who cannot see, that flesh is not liere understood by flesh, nor 
 blood by blood, as when it is said, that they should eat the flesh of tlie mighty, 
 and drink the blood of the princes of the earth, and that they should drink blood 
 even to drunkenness ; also that they should be satiated with horse, with chariot, 
 with the mighty man, and with every man of war ? What is signified by the 
 birds of heaven and the beasts of the field, in the spiritual sense, may be seen in 
 the Treatise on Heaven and Hell, n. 110, and in the notes thereiu. Let it now 
 be considered w hat the Lord said concerning His flesh and His blood in John, 
 " The bread which I will give is My flesh ; Verily, verily, I say unto you, Except 
 ve shall eat the flesh of the Son of Man. and shall drink His blood, ve will have no 
 life in you; whoso ealeth My flesh and drinketh My blood, hath eternal life, and 
 
 1 will raise him up at the last day; for My flesh is* truly meat, and My blood is 
 truly drink ; he that eateth My flesh and drinketh My blood, abideth in "Me and I 
 in him ; this is the bread which cometh down from heaven," vi. 50 to 58. That 
 the flesh of the Lord is Divine Good, and His blood Divine Truth, each from 
 Him, is evident from this circumstance, that these principles are what nourish the 
 spiritual life of man ; hence it is said. My flesh is truly meat, and My blood is tru- 
 ly drink; and inasmuch as man is conjoined to the Lord liy means of Divine 
 Good and Truth, it is therefore also said, " He that eats My flesh and drinks My 
 blood shall have eternal life, and he abideth in Me, and T. in him;" and in the 
 former part of the same chapter, " Labour not for the meat which perisheth, but 
 for that meat which abideth to eternal life," ver. 27. That to abide in the Lord 
 is to be principled in love to Him, the Lord Himself teaches in Jolin. chap. xv. 
 
 2 to 12. 
 
56 
 
 OF THE NEW JERUSALEM, 
 
 mains to eternity. It is the life of hell with those who have 
 loved themselves and the world above all things, and the 
 life of heaven with those who have loved God above all 
 things and their neighbours as themselves. The latter are 
 they that have faith, but the former are they that have not 
 faith. The life of heaven is what is called eternal life, and 
 the life of hell is what is called spiritual death. 
 
 228. That man lives after death, the Word teaches, as 
 that God is not the God of the dead, but of the living, Matt, 
 xxii. 31 ; that Lazarus after death was taken up into heaven, 
 but the rich man cast into hell, Luke xvi. 22, 23, and the 
 following verses ; that Abraham, Isaac, and Jacob are there, 
 Matt. viii. 11 ; chap. xxii. 31, 32; Luke xx. 37, 38; that Je- 
 sus said to the thief, To-day shalt thou be with me in Para- 
 dise, Luke xxiii. 43. 
 
 OF HEAVEN AND HELL. 
 
 230. There are two things which constitute the life of 
 man's spirit, love and faith ; love constituting the life of his 
 will, and faith the life of his understanding. The love of 
 good, and the faith of truth thence derived, constitute the 
 life of heaven; and the love of evil, and the faith of what is 
 false thence derived, constitute the life of hell. 
 
 231. Love to the Lord and love towards the neighbour 
 constitute heaven, and so does faith, so far as it has life from 
 those loves ; and forasmuch as each of those loves and the 
 faith thence derived is from the Lord, it is evident from 
 hence that the Lord constitutes heaven. 
 
 232. Heaven is with every one according to his reception 
 of love and faith from the Lord ; and they who receive 
 heaven from the Lord whilst they live in the world, come 
 into heaven after death. 
 
 233. They who receive heaven from the Lord are they 
 who have heaven in themselves ; for heaven is in man, as 
 the Lord also teaches : " They shall not say, The kingdom of 
 God, lo it is here ! or lo there ! for behold the kingdom of 
 God is in you," Luke xvii. 21. 
 
 234. Heaven with man resides in his internal, thus in 
 willing and thinking from love and faith, and thence in his 
 external, which consists in acting and speaking from love 
 and faith. But it does not reside in the external without 
 
AND ITS HEAVENLY DOCTRINE. 
 
 .57 
 
 being in the internal ; for all hypocrites are capable of act- 
 ing and speaking well, but not of willing well and thinking 
 well. 
 
 235. "When man comes into the other life, which takes 
 place immediately after death, it is then manifest whether 
 heaven is in him, but not whilst he lives in the world. For 
 in the world the external appears, and not the internal ; but 
 in the other life the internal is made manifest, because man 
 then lives as to his spirit. 
 
 236. Eternal happiness, which is also called heavenly joy, 
 is imparted to those who are in love and faith to the Lord, 
 from the Lord ; that love and that faith have in them that 
 joy, into which the man who has heaven in himself comes 
 after death ; in the mean time it lies stored up in his inter- 
 nal. In the heavens there is a communion of all goods ; the 
 peace, the intelligence, the wisdom, and the happiness of all, 
 are communicated to every one therein, yet to every one ac- 
 cording to his reception of love and faith from the Lord. 
 Hence it appears how great peace, intelligence, wisdom and 
 happiness are in heaven. 
 
 237. As love to the Lord, and love towards our neighbour, 
 constitute the life of heaven with man, so the love of self and 
 the love of the world, when they reign, constitute the life of 
 hell with him, for these latter loves are opposite to the for- 
 mer. Wherefore they with whom the loves of self and of 
 the world reign, are incapable of receiving any thing from 
 heaven ; but the things which they receive are from hell ; for 
 whatever a man loves, and whatever he believes, is either 
 from heaven or from hell. 
 
 238. They with whom the loves of self and of the world 
 reign, do not know what heaven and the happiness of heaven 
 are ; and it appears incredible to them that happiness should 
 be given in any other loves than in those, when yet the hap- 
 piness of heaven only enters, so far as those loves, as ends, 
 are removed. The happiness which succeeds on their re- 
 moval is so great, that it exceeds all human comprehension. 
 
 239. The life of man cannot be changed after death, but 
 remains then such as it had been in the world ; for the whole 
 spirit of man is such as his love is, and infernal love cannot 
 be transcribed into heavenly love, because they are opposite : 
 this is understood by the words of Abraham to the rich man 
 in hell : " There is a great gulf between us and you, so 
 that they who would pass to you cannot, neither can they 
 pass from thence to us." Luke xvi. 2(i. Hence it is plain, 
 
53 
 
 OF THE NEW JERUSALEM, 
 
 that they who come into hell remain there to eternity, and 
 that they who come into heaven remain there to eternity. 
 
 OF THE CHURCH. 
 
 241. That which constitutes heaven with man, also con- 
 stitutes the church ; for as love and faith constitute heaven, 
 so also love and faith constitute the church. Hence, from 
 what has been said before concerning heaven, it is evident 
 what the church is. 
 
 242. Where the Lord is acknowledged, and where the 
 Word is, the church is said to be ; for the essentials of the 
 church are love to, and faith in, the Lord from the Lord; 
 and the Word teaches how man is to live, in order that he 
 may receive love and faith from the Lord. 
 
 243. In order that there may be a church, there must be 
 doctrine from the Word, since without doctrine the Word 
 is not understood. But doctrine alone does not constitute 
 the church with man, but a life according to it ; whence it 
 follows that faith alone does not constitute the church, but 
 the life of faith, which is charity. Genuine doctrine .is the 
 doctrine of charity and of faith together, and not the doc- 
 trine of faith without that of charity ; for the doctrine of 
 charity and of faith together, is the doctrine of life, but not 
 the doctrine of faith without the doctrine of charity. 
 
 244. They who are without the church, and still acknowl- 
 edge one God, and live according to their religious princi- 
 ples in a certain charity towards their neighbour, are in com- 
 munion with those who are of the church, for no one, who 
 believes in God and lives well, is damned. Hence it is evi- 
 dent that the church of the Lord is every where in the uni- 
 versal globe, although it is specifically where the Lord is 
 acknowledged, and where there is the Word. 
 
 245. Every one with whom the church is, is saved, but 
 every one with whom the church is not, is condemned. 
 
 OF THE SACRED SCRIPTURE, OR THE WORD. 
 
 249. Without a revelation from the Divine, man cannot 
 know any thing concerning eternal life, nor even any thing 
 
AND ITS HEAVENLY DOCTRINE. 
 
 59 
 
 concerning God, and still less any thing concerning love 
 to, and faith in Him ; for man is born into mere igno- 
 rance, and must therefore learn every thing from worldly 
 things, from which he must form his understanding. He is 
 also born hereditarily into every evil which proceeds from 
 the love of self and of the world; the delights from thence 
 prevail continually, and suggest such things as are diametri- 
 cally contrary to the Divine. Hence it is that man knows 
 nothing concerning eternal life ; wherefore there must neces- 
 sarily be a revelation to communicate such knowledge. 
 
 250. That the evils of the love of self and of the world in- 
 duce such ignorance concerning the things which are of 
 eternal life, appears manifestly from those within the church, 
 who, although they know from revelation that there is a God, 
 that there is a heaven and a hell, that there is eternal life, 
 and that that life is to be acquired by means of the good of 
 love and faith, still lapse into denial concerning those sub- 
 jects, as well the learned as the unlearned. Hence it is fur- 
 ther evident how great ignorance would prevail, if there were 
 no revelation. 
 
 251. Since therefore man lives after death, and then lives 
 to eternity, and a life awaits him according to his love and 
 faith, it follows that the Divine, out of love towards the hu- 
 man race, has revealed such things as may lead to that life, 
 and conduce to man's salvation. What the Divine has re- 
 vealed, is with us the Word. 
 
 252. The Word, forasmuch as it is a revelation from the 
 Divine, is divine in all and every particular part ; for what is 
 from the Divine cannot be otherwise. What is from the 
 Divine descends through the heavens even to man ; where- 
 fore in the heavens it is accommodated to the wisdom of the 
 angels who are there, and on earth it is accommodated to 
 the apprehension of the men who are there. Wherefore in 
 the Word there is an internal sense, which is spiritual, for 
 the angels, and an external sense, which is natural, for men ; 
 hence it is that the conjunction of heaven with man, is ef- 
 fected by means of the Word. 
 
 253. No others understand the genuine sense of the Word 
 but they who are enlightened. ; and they only are enlightened 
 who are in love to, and faith in, the Lord ; for their interiors 
 are elevated by the Lord into the light of heaven. 
 
 254. The Word in the letter cannot be understood, but by 
 means of doctrine drawn from the Word by one who is en- 
 lightened ; for the literal sense thereof is accommodated to 
 
00 
 
 OF THE NEW JERUSALEM, 
 
 the apprehension even of simple men, wherefore doctrine 
 drawn from the Word must serve them for a lamp.* 
 
 OF PROVIDENCE. 
 
 267. The government of the Lord in the heavens and in 
 the earths is called Providence ; and forasmuch as all the 
 good of love and all the truth of faith, which give salvation, 
 are from Him, and nothing at all of them from man, it is ev- 
 ident that the Divine Providence of the Lord is in all and 
 singular the things which conduce to the salvation of the 
 human race. This the Lord thus teaches in John : " I am 
 the way, the truth, and the life," xiv. 6; and in another 
 place, " As the branch cannot bear fruit of itself, unless it 
 shall abide in the vine, so neither can ye, unless ye shall abide 
 in Me ; except from Me ye cannot do any thing," xv. 4, 5. 
 
 2G8. The Divine Providence of the Lord extends to the 
 most singular things of the life of man ; for there is only one 
 fountain of life, which is the Lord, from whom we are, live, 
 and act. 
 
 2(59. They who think from worldly things concerning the 
 Divine Providence, conclude from them that it is only uni- 
 versal, and that singulars appertain to man. But such per- 
 sons do not know the arcana of heaven, for they form their 
 conclusions only from the loves of self and of the world, and 
 their pleasures ; wherefore, when they see the evil exalted to 
 honours, and acquire wealth more than the good, and that 
 success attends them according to their artifices, they say in 
 their hearts, that this would not be the case if the Divine 
 Providence were in all things and singulars ; not considering 
 that the Divine Providence does not regard that which brief- 
 ly passes away, and ends with the life of man in the world, 
 but that it regards that which remains to eternity, thus which 
 lias no end. What has no end, that Is ; but what has an 
 end, that respectively Is not. Let him who is capable con- 
 
 *The books of tlic Word arc all those which have the internal sense ; but those 
 books which have not the internal sense, are not the Word. The books of the 
 Word in the Old Testament are, the five books of Moses, the book of Joshua, the 
 book of Judges, the two books of Samuel, the two books of Kings, the Psalms of 
 David, the prophets Isaiah, Jeremiah, the Lamentations, Ezekiel, Daniel, Hosea, 
 Joel, Amos, Obadiah, Jonah, Micali, Nalium, Habakkuk, Zephaniah, Haffgai, 
 Zechariah, Malachi ; and, in the New Testament, the four evangelists, Matthew, 
 Mark, Luke, John, and the Revelation. The rest have not the internal sense. 
 
AND ITS HEAVENLY DOCTRINE. 
 
 61 
 
 sider, whether a hundred thousand years be any thing to 
 eternity, and he will perceive that they are not ; what then 
 are some years of life in the world ? 
 
 270. Every one who rightly considers it, may know, that 
 eminence and opulence in the world are not real divine 
 blessings, notwithstanding man, from the pleasure he finds 
 in them, calls them so; for they pass away, and also seduce 
 many, and turn them away from heaven ; but that eternal 
 life, and its happiness, are real blessings, which are from the 
 Divine : this the Lord also teaches in Luke : " Make to your- 
 selves a treasure that faileth not in the heavens, where the 
 thief cometh not, nor the moth corrupteth ; for where your 
 treasure is, there will your heart be also." 
 
 271. The reason why success attends the evil according 
 to their arts is, because it is according to divine order that 
 every one should act what he acts from reason, and also from 
 freedom; wherefore, unless man were left to act from freedom 
 according to his reason, and thus unless the arts which are 
 thence derived were to succeed, man could by no means be 
 disposed to receive eternal life, for this is insinuated when 
 man is in freedom, and his reason is enlightened. For no 
 one can be forced to good, forasmuch as nothing that is 
 forced inheres with him, for it is not his own ; that becomes 
 a man's own, which is done from freedom according to his 
 reason, and that is done from freedom which is done from the 
 will or love, and the will or love is the man himself. If a 
 man were forced to that which he does not will, his mind 
 would continually incline to that which he does will ; and 
 besides, every one strives after what is forbidden, and this 
 from a latent cause, because every one strives to be in free- 
 dom. Whence it is plain, that, unless man were kept in free- 
 dom, good could not be provided for him. 
 
 272. To leave man from his own freedom also to think, to 
 will, and, so far as the laws do not restrain him, to do evil, 
 is called permission. 
 
 273. To be led to felicities in the world by means of arts, 
 appears to man as if it were from his own proper prudence, 
 but still the Divine Providence incessantly accompanies by 
 permitting and continually withdrawing from evil. But to 
 be led to felicities in heaven is known and perceived to be 
 not from man's own proper prudence, because it is from the 
 Lord, and is effected of his Divine Providence by disposing 
 and continually leading to good. 
 
 274. That this is the case, man cannot comprehend from 
 
 6 
 
62 
 
 OF THE NEW JERUSALEM, 
 
 the light of nature, for from that light he does not know the 
 laws of divine order. 
 
 275. It is to be noted that there is providence, and praevi- 
 dence ; good is what is provided by the Lord, but evil is 
 what is praevided. The one must accompany the other, for 
 what comes from man is nothing but evil, but what comes 
 from the Lord is nothing but good. 
 
 OF THE LORD. 
 
 280. There is one God, who is the Creator and Conser- 
 vator of the universe ; thus, who is the God of heaven and the 
 God of the earth. 
 
 281. There are two things which constitute the life of 
 heaven with man, the good of love and the truth of faith. 
 Man has this life from God, and nothing at all of it is from 
 man ; wherefore the primary principle of the church is, to 
 acknowledge God, to believe in God, and to love Him. 
 
 282. They who are born within the church ought to ac- 
 knowledge the Lord, His Divine, and His Human, and to 
 believe in Him, and to love Him ; for from the Lord is all 
 salvation. This the Lord teaches in John : " He who believ- 
 eth in the Son hath eternal life, but he who believeth not the 
 Son shall not see life, but the anger of God abideth with 
 him," iii. 30. Again, " This is the will of Him who sent 
 Me, that every one who seeth the Son, and believeth in Him, 
 should have eternal life, and I will resuscitate Him in the 
 last day," vi. 40. Again, " Jesus said, I am the resurrection 
 and the life; he who believeth in Me, although he dies, shall 
 live ; but every one who liveth and believeth in Me, shall not 
 die to eternity," xi. 21, 23. 
 
 283. Wherefore they within the church who do not ac- 
 knowledge the Lord, and His divine, cannot be conjoined to 
 God, and thus cannot have any lot with the angels in heaven ; 
 for no one can be conjoined to God but from the Lord and 
 in the Lord. That no one can be conjoined to God but from 
 the Lord, the Lord teaches in John, "No one hath ever seen 
 God ; the only-begotten Son, who is in the bosom of the Fa- 
 ther, He hath shown Him," i. 20. Again, "Ye have never 
 heard the voice of the Father, nor seen His shape," v. 37. 
 Again, " No one knoweth the Father but the Son, and to 
 whom the Son shall be willing to reveal Him," xi. 27. And 
 
AND ITS HEAVENLY DOCTRINE. 
 
 69 
 
 again, " I am the way, the truth, and the life ; no one cometh 
 to the Father but by Me," xiv. 6. The reason why no one 
 can be conjoined to God but in the Lord, is because the Fa- 
 ther is in iiim, and they are one, as He also teaches in John : 
 " If ye know Me, ye know my Father also ; he who seeth 
 Me seeth the Father ; Philip, believest thou not that I am in 
 the Father and the Father in me ? believe Me that I am in 
 the Father and the Father in Me," xiv. 7 to 11. And again, 
 " The Father and I are One ; that ye may know and believe 
 that I am in the Father and the Father in Me," x. 30, 38. 
 
 234. Forasmuch as the Father is in the Lord, and the 
 Father and the Lord are One ; and forasmuch as He ought 
 to be believed in, and he that believes in Him has eternal 
 life, it is evident that the Lord is God. That the Lord is 
 God , the Word also teaches, as in John: "In the beginning 
 was the Word, and the Word was with God, and God was 
 the Word; all things were made by Him, and without Him 
 was not any thing made which was made ; and the Word 
 was made flesh, and dwelt amongst us, and we saw His 
 glory, the glory as of the only-begotten of the Father," 
 i. 1,3, 1-1. In Isaiah, "A child is born to us, a Son is 
 given to us, on whose shoulder is the government, and his 
 name shall be called Goo, Hero, the Father of Eternity, 
 the Prince of Peace," ix. 5. Again, " A virgin shall con- 
 ceive and bring forth, and His name shall be called God 
 with us," vii. 14 ; Matthew i. 23. And in Jeremiah, " Be- 
 hold the days shall come when I will raise up to David a 
 just branch, who shall reign a king, and shall prosper ; and 
 this is His name which they shall call Him, Jehovah our 
 Justice," xxiii. 5, 6 ; chap, xxxiii. 15, 16. 
 
 285. All they who are of the church, and in light from 
 heaven, sec the Divine in the Lord ; but they who are not 
 in light from heaven, sec nothing but the Human in the 
 Lord ; when yet the Divine and Human are in Him so 
 united, that they are one ; as the Lord also taught in an- 
 other place, in John : " Father, all Mine are Thine, and all 
 Thine Mine," xvii. 10. 
 
 286. That the Lord was conceived from Jehovah the 
 Father, and was thus God from conception, is known in the 
 church ; and also that He rose again with His whole body, 
 for He left nothing in the sepulchre ; of which he also 
 afterwards confirmed the disciples, saying, " See My hands 
 and My feet, that it is I Myself ; feel Me and see ; for a spirit 
 hath not flesh and bones as ye see Me have," Luke xxiv. 39. 
 
64 
 
 OF THE NEW JERUSALEM, 
 
 And although He was a man as to the flesh and bones, still 
 He entered through the closed doors, and, after He had 
 manifested himself, became invisible, John xx. 19,26; Luke 
 xxiv. 3. The case is otherwise with every man, for man 
 only rises again, as to the spirit, and not as to the body ; 
 wherefore when He said, " that He is not as a spirit," He 
 said that He is not as another man. Hence it is evident 
 that the Human in the Lord is also Divine. 
 
 287. Every man has his esse of life, which is called his 
 soul, from his father ; the existere of life thence derived is 
 what is called the body ; hence the body is the effigy of its 
 soul, for the soul, by means of the body, exercises its life at 
 pleasure. Hence it is that men are born into the likeness 
 of their parents, and that families are distinguished from 
 each other ; from this circumstance it is evident what was 
 the quality of the body or Human of the Lord, viz. that it 
 was as the Divine Itself, which was the esse of His life, or 
 the soul from the Father ; wherefore He said, " He that 
 seeth Me, seeth the Father," John xiv. 9. 
 
 288. That the Divine and Human of the Lord is one per- 
 son, is agreeable to the faith received in the whole Christian 
 world, which is to this effect : " Although Christ is God and 
 man, still He is not two, but one Christ ; yea, He is alto- 
 gether one and a single person ; because as body and soul 
 are one man, so God and man are one Christ." This is from 
 the Athanasian creed. 
 
 289. They who, respecting the Divinity, have an idea of 
 three persons, cannot have an idea of one God ; if with the 
 mouth they say one, still they think three ; but they who, 
 respecting the Divinity, have an idea of three principles in 
 one person, can have an idea of one God, and can say one 
 God, and also think one God. 
 
 290. An idea of three principles in one person is attained, 
 when it is thought that the Father is in the Lord, and that 
 the Holy Spirit proceeds from Him ; there is then a trine in 
 the Lord, the Divine itself which is called the Father, the 
 Divine Human which is called the Son, and the Divine 
 Proceeding which is called the Holy Spirit. 
 
 291. Forasmuch as all the Divine is in the Lord, there- 
 fore He has all power in the heavens and in the earths ; 
 which he also says in John ; " The Father hath given all 
 things into the hands of the Son," iii. 35. Again, " The 
 Father hath given to the Son power over all flesh," xvii. 2. 
 In Matthew, " All things are delivered to Me by the Father," 
 
AND ITS HBATENLT DOCTRINE. 
 
 63 
 
 xi. 27. Agaiu, " All power is given to Me in heaven and 
 in earth," x.wiii. 16. Such power is divine. 
 
 292. They who make the Human of the Lord like the 
 human of another man, do not think of His conception from 
 the Divine Itself, nor do they consider that the body of 
 everv thing is the elh<iy of its soul. Neither do they reflect 
 on ilis resurrection with the whole body ; nor of His ap- 
 pearance at His transformation, when His face shone as the 
 sun. Neither do they think, respecting those things which 
 the Lord said concerning faith in Him, concerning His 
 unity with the Father, concerning His glorification, and 
 concerning His power over heaven and earth, that these are 
 divine, and were mentioned in relation to His Human. 
 Neither do they remember that the Lord is omnipresent also 
 as to His human, Matthew xxviii. 20, although the faith of 
 His omnipresence in the sacred supper is derived from this 
 consideration : omnipresence is divine. Yea, perhaps they 
 do not think that the Divine principle which is called the 
 Holy Spirit, proceeds from His Human ; when yet it pro- 
 ceeds from His glorified Human, for it is said, " The Holy 
 Spirit was not yet, because Jesus was not yet glorified," 
 John vii. 39. 
 
 293. The Lord came into the world that He might save 
 the human race, who would otherwise have perished in 
 eternal death ; and He saved them by this, that He subju- 
 gated the hells, which infested every man coming into the 
 world and going out of the world ; and at the same time by 
 this, that he glorified His Human : for thus He can keep the 
 hells in subjugation to eternity. The subjugation of the 
 hells, and the glorification of His Human at the same time, 
 were effected by means of temptations admitted into the 
 human which He had from the mother, and by continual 
 victories therein. His passion on the cross was the last 
 temptation and full victory. 
 
 294. That the Lord subjugated the hells, He Himself 
 teaches in John : when the passion of the cross was at hand, 
 then Jesus said, " Now is the judgment of this world ; now 
 the prince of this icorld shall be cast out," xii. 27, 28, 31 ; 
 again, " Have confidence, / have overcome the world,' 1 '' xvi. 
 33. And in Isaiah, " Who is this that cometh from Edom, 
 going on in the multitude of His strength, great to save? My 
 own arm brought salvation to Me ; so He became to them 
 for a Saviour," lxiii. 1 to 20; chap. lix. 16 to 21. That He 
 glorified His Human, and that the passion of the cross was 
 
66 
 
 OF THE NEW JERUSALEM, 
 
 the last temptation and full victory, by means of which He 
 glorified it, He teaches also in John : " After Judas went 
 out, Jesus said, Now is the Son of Man glorified, and God 
 will glorify Him in Himself, and will immediately glorify 
 Him," xiii. 31, 32. Again, " Father, the hour has come ; 
 glorify Thy Son, that Thy Son also may glorify Thee," xvii. 
 1,5. Again, "Now is My soul troubled; Father, glorify 
 Thy Name ; and a voice came out from heaven, saying, I 
 have both glorified it, and will glorify it again," xii. 27, 28. 
 And in Luke, " Ought not Christ to suffer these things, 
 and to enter into His glory," xxiv. 30. These words were 
 said in relation to His passion : to glorify is to make Divine. 
 Hence, now, it is manifest, that, unless the Lord had come 
 into the world, and been made a man, and in this manner 
 had liberated from hell all those who believe in Him and 
 love Him, no mortal could have been saved ; this is under- 
 stood by the saying, that without the Lord there is no 
 salvation. 
 
 295. When the Lord fully glorified His Human, He then 
 put off the human from the mother, and put on the human 
 from the Father, which is the Divine Human, wherefore he 
 was then no longer the son of Mary. 
 
 296. The first and primary principle of the church is, to 
 know and acknowledge its God ; for without that knowledge 
 and acknowledgment there is no conjunction ; thus, in the 
 church, without the acknowledgment of the Lord. This 
 the Lord teaches in John ; " He who believeth in the Son 
 hath eternal life, but he who believeth not the Son shall not 
 see life, but the anger of God abideth with him," iii. 36. 
 And in another place, " Except ye believe that I am, ye 
 shall die in your sins," viii. 24. 
 
 297. That there is a trine in the Lord, viz. the Divine 
 Itself, the Divine Human, and the Divine Proceeding, is an 
 arcanum from heaven, and is for those who shall be in the 
 Holy Jerusalem. 
 
 OF ECCLESIASTICAL AND CIVIL GOVERNMENT. 
 
 311. There are two things which ought to be in order 
 amongst men, viz. the things which are of heaven, and the 
 things which are of the world : the things which are of 
 heaven are called ecclesiastical things, and those which are 
 of the world are called civil things. 
 
AND ITS HKAVENLV DOCTRINE. 
 
 312. Order cannot be maintained in the world without 
 governors, who are to observe all things which are done 
 according to order, and which are done contrary to order ; 
 and are to reward those who live according to order, and to 
 punish those who live contrary to order. It' this be not done, 
 the human race must perish; for the will to command others, 
 and to possess the goods of others, is hereditarily connate 
 with every one, whence proceed enmities, envyings, hatreds, 
 revenges, deceits, cruelties, and many other evils : where- 
 fore, unless men were kept under restraint by the laws, and 
 by rewards suited to their loves, which are honours and 
 gains for those who do good things ; and by punishments 
 contrary to those loves, which are the loss of honour, of 
 possessions, and of life, for those who do evil things ; the 
 human race would perish. 
 
 313. There must therefore be governors to keep the as- 
 semblages of men in order, who should be persons skilled 
 in the laws, wise, and men who fear God. There must also 
 be order amongst the governors, lest any one, from caprice 
 or inadvertence, should permit evils which are against order, 
 and thereby destroy it : which is guarded against when 
 there are superior and inferior governors, amongst whom 
 there is subordination. 
 
 314. Governors over those things amongst men which 
 relate to heaven, or over ecclesiastical matters, are called 
 priests, and their office is called the priesthood. But gov- 
 ernors over those things amongst men which relate to the 
 world, or over civil concerns, are called magistrates, and 
 their chief, where such a form of government prevails, is 
 called king. 
 
 315. With respect to the priests, they ought to teach men 
 the way to heaven, and also to lead them ; they ought to 
 teach them according to the doctrine of their church derived 
 from the Word, and they ought to lead them to live accord- 
 ing to it. Priests who teach truths, and thereby lead to the 
 good of life, and so to the Lord, are the good shepherds of 
 the sheep ; but they who only teach, and do not lead to the 
 good of life, and so to the Lord, are the evil shepherds. 
 
 310. Priests ought not to claim to themselves any power 
 over the souls of men, inasmuch as they do not know in 
 what state the interiors of a man are ; still less ought they 
 to claim the power of opening and shutting heaven, since 
 that power belongs to the Lord alone. 
 
 317. Dignity and honour ought to be paid to priests on 
 
68 
 
 OF THE NEW JERUSALEM, 
 
 account of the sanctity of their office ; but they who are 
 wise give the honour to the Lord, from whom all sanctity is 
 derived, and not to themselves ; whilst they who are not 
 wise attribute the honour to themselves, whereby they take 
 it from the Lord. They who attribute honour to them- 
 selves, on account of the sanctity of their office, prefer 
 honour and gain to the salvation of souls, which they ought 
 to provide for ; but they who give the honour to t lie Lord, 
 and not to themselves, prefer the salvation of souls to hon- 
 our and gain. The honour of any employment is not in the 
 person, but is adjoined to him according to the dignity of 
 the thing which he administers ; and what is adjoined does 
 not belong to the person himself, and is also separated from 
 him with the employment. All personal honour is the 
 honour of wisdom and the fear of the Lord. 
 
 318. Priests ought to teach the people, and to lead them 
 by means of truths to the good of life, but still they ought to 
 force no one, since no one can be forced to believe contrary 
 to what he thinks from his heart to be truth. He who be- 
 lieves otherwise than the priest, and makes no disturbance, 
 ought to be left in peace ; but he who makes disturbance 
 ought to be separated ; for this also is agreeable to order, 
 for the sake of which the priesthood is established. 
 
 319. As priests are appointed to administer those things 
 which relate to the divine law and worship, so kings and 
 magistrates are appointed to administer those things which 
 relate to civil law and judgment. 
 
 320. Forasmuch as the king alone cannot administer all 
 things, therefore there are governors under him, to each of 
 whom a province is given to administer, where the adminis- 
 tration of the king cannot be extended. These governors, 
 taken collectively, constitute the royal function, but the king 
 himself is the chief. 
 
 321. Royalty itself is not in the person, but is adjoined 
 to the person. The king who believes that royalty is in his 
 own person, and the governor who believes that the dignity 
 of government is in his own person, is not wise. 
 
 322. Royalty consists in administering according to the 
 laws of the realm, and in judging according thereto, from 
 justice. The king who regards the laws as above himself, is 
 wise, and he who regards himself as above the laws, is not 
 wise. The king who regards the laws as above himself, 
 places royalty in the law, and the law has dominion over 
 him, for he knows that the law is justice, and that all justice 
 
AND ITS HEAVENLY DOCTRINE. 
 
 69 
 
 which is justice, is divine. But lie who regards himself as 
 above the laws, places royalty in himself, and either believes 
 himself to be the law, or the law, which is justice, to be 
 derived from himself; hence he arrogates to himself that 
 which is divine, to which nevertheless he ought to be in 
 subjection. 
 
 323. The law, which is justice, ought to be enacted in 
 the realm by persons skilled in the law, wise, and men who 
 fear God ; and the king and his subjects ought afterwards to 
 live according to it. The king who lives according to the 
 law so enacted, and therein sets an example to his subjects, 
 is truly a king. 
 
 324. A king who has absolute power, and believes that 
 his subjects are such slaves that he has a right to their 
 possessions and lives, and exercises such a right, is not a 
 king, but a tyrant. 
 
 325. The king ought to be obeyed according to the laws 
 of the realm, and by no means to be injured either by word 
 or deed ; for on this the public security depends. 
 
Extracts from "Heaven and Hell." 
 
 That no one comes into Heaven from Immediate 
 Mercy. 
 
 521. They who are not instructed concerning heaven, 
 and concerning the way to heaven, also concerning the life 
 of heaven appertaining to man, suppose that to be received 
 into heaven is the mere effect of mercy, which is granted 
 to those who are in faith, and for whom the Lord intercedes, 
 thus that it is merely admission out of favour ; consequently 
 that all men whatsoever may be saved by virtue of [the 
 Lord's] good pleasure ; yea, some conceive, that this may be 
 the case even with all in hell. But such persons are totally 
 unacquainted with the nature of man, not being aware that 
 his quality is altogether sucli as his life is, and that his life 
 is such as his love is, not only as to the interiors which are 
 of his will and understanding, but as to the exteriors which 
 are of his body, and that the corporeal form is only an ex- 
 ternal form, in which the interiors present themselves in 
 effect, and hence that the whole man is his love ; nor are 
 they aware, that the body does not live from itself, but from 
 its spirit, and that the spirit of man is his very affection it- 
 self, and that his spiritual body is nothing else but the man's 
 affection in a human form, in which also it appears after 
 death. So long as these particulars are unknown, man may 
 be induced to believe, that salvation is nothing but the good 
 pleasure of the Lord, which is called mercy and grace. 
 
 522. But it may be expedient first to say what divine 
 mercy is. Divine mercy is pure mercy towards the whole 
 human race for the purpose of saving them, and it is like- 
 wise continual with every man, and in no case recedes from 
 any one, so that every one is saved who can be saved : but 
 no one can be saved but by divine means, which means are 
 revealed by the Lord in the Word : divine means are what 
 are called divine truths ; these teach in what manner man 
 ought to live that he may be saved ; by those truths the Lord 
 leads man to heaven, and by them implants in man the life 
 of heaven : this the Lord effects with all ; but the life of 
 heaven cannot be implanted in any one unless he abstains 
 from evil, for evil opposes ; so far therefore as man abstains 
 
EXTRACTS FROM " HEAVEN AND HELL." 71 
 
 from evil, so far the Lord leads him out of pure mercy by 
 His divine means, and this from infancy to the end of his 
 life in the world, and afterwards to eternity : this is the 
 divine mercy which is meant. Hence it is evident that the 
 mercy of the Lord is pure mercy, but not immediate, that is, 
 such as to save all out of good pleasure, let them have lived 
 as they may. 
 
 523. The Lord never acts contrary to order, because He 
 Himself is Order : the divine truth proceeding from the Lord 
 is what makes order, and divine truths are the laws of order, 
 according to which the Lord leads man ; wherefore to save 
 man by immediate mercy is contrary to divine order, and 
 what is contrary to divine order is contrary to the Divine. 
 Divine order is heaven appertaining to man, which order 
 man had perverted with himself by a Life contrary to the 
 laws of order, which are divine truths ; into that order man 
 is brought back by the Lord out of pure mercy, by means 
 of the laws of order ; and so far as he is brought back, so 
 far he receives heaven in himself, and he who receives 
 heaven in himself, comes into heaven. Hence it is again 
 evident, that the divine mercy of the Lord is pure mercy, 
 but not immediate mercy.* 
 
 524. If men could be saved by immediate mercy, all 
 would be saved, even they who are in hell, yea, neither 
 
 From the Arcana Ccelestia. 
 * That divine truth proceeding from the Lord is the source of order, and that 
 divine good is the essentia! cf order, n. 1728, 2258. 87(10, 8988. That hence the 
 Lord is Order, n. 1919, 2011, 5110, 570.-. lO.S.iii. 101,19. That divine truths are 
 the laws of order, n. 2247, 7995. Tnat the universal heaven is arranged by the 
 Lord according to His divine order, n. 3038. 721 1, !I123. 9338, 10125, 10151, 
 10157. That hence the form of heaven is a form according to divine order, n. 
 4010 to 4013. Ii(i07, 9877. That so far as man li . cs according to order, thus so 
 far as iie is principled in good according to divine truths, so far he receives heav- 
 en in himself, n. 4839. That man is the being into whom are collated all things 
 of divine order, and that from creation ho is divine order in form, because he is 
 its recipient, n. 4219, 42 20. 1223. i;>23, 1521, 51 14.531»:, »»113. 1 »157, »»»»5, <»i2t>, 
 970(>. 1015b, 10172. That man is not born in'o what is good and true, but inlo 
 what is evil and false, thus not into divine order, but into what is contrary to 
 order, and that hence it is that he is born inlo mere ignorance, and that on this 
 account it is necessary that he be born anew, that is, be regenerated, which is 
 effected bv divine truths from the Lord, that he may be brought back into order, 
 n. 10*7, 2307, 2308, 3518, 3812, 8480, 8650, 10283,' 10284, 1028(5, 10731. That 
 the Lord, when He forms man anew, tiiat is, regenerates him, arranges all things 
 appertaining to him according lo order, w hich is into the form of heaven, n. 
 5700, (ib'JO, 9931, 10303. That evils and falses are contrary »o order, and that 
 still they who are principled in those things, are ruled by the Lord, not accord- 
 ing to order, but from order, n. 1839, 7877, 10778. That it is impossible for a 
 man, who lives in evils, to be saved by mercy alone, because this is contrary to 
 diviiie order, n. 8700. 
 
72 EXTRACTS FROM " HEAVEN AND HELL." 
 
 would there be a hell, because the Lord is Mercy Itself, 
 Love Itself, and Good Itself ; wherefore it is contrary to His 
 Divine to say, that he is able to save all immediately, and 
 does not save them : it is a thing known from the Word, 
 that the Lord wills the salvation of all, and the damnation 
 of no one. 
 
 525. The generality of those who come from the Christian 
 world into the other life, bring along with them the above 
 faith, that they are to be saved by immediate mercy, for they 
 implore that mercy ; but on examination it is found that they 
 believed, that to come into heaven consists in mere admis- 
 sion, and that they who are let in enter into heavenly joys, 
 being not at all aware of what heaven is, and of what heav- 
 enly joy is ; wherefore they are told, that heaven is not de- 
 nied by the Lord to any one, and that they may be let in 
 if they desire it, and may likewise tarry there ; on which 
 occasion they who desire it are also admitted, but when 
 they are at the very threshold, they are seized with such 
 torture of the heart from the breathing of heavenly heat, 
 which is the love wherein the angels are, and from the in- 
 flux of heavenly light, which is divine truth, that they ap- 
 perccive in themselves infernal torment instead of heavenly 
 joy, and, in consequence of the shock, they throw themselves 
 headlong thence : thus they are instructed by living expe- 
 rience, that heaven cannot be given to any one from imme- 
 diate mercy. 
 
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