¦ //¦
0- y
FROM THE LIBRARY

OF

JOHN WHITEHEAD
1850-1930
PRESENTED TO
YaAe Uvi\vey&\lv UiVxav^
BY HIS HEIRS

BOOK OF DOCTRINE,

CONTAINING

SUMMARIES OF DOCTRINE,

FROM

THE WRITINGS OF THE CHURCH.

Philadelphia :
ACADEMY BOOK ROOM,
1821 Wallace St.
1896.

Bg4

R«>^

PREFACE.

This Book of Doctrine has been prepared, in
order that the entire Doctrine and Theology of
the Ne-vv Church might be jaut together in a summary
form, for the uses of reading, study, instruction, and
worshij). The use of such a Book in the -worship of the
Church has been specially in vie-w ; a few of the
passages have therefore been abridged, or not literally
transcribed ; and where the general introductory
statements have been -wanting in the text, they have
been supplied from elsewhere.
The Summaries in this Book are taken bodily
from the Writings, with the exception of the two on
Conscience and Perception ; these have been put
together from various jjarts of the ^^^ritings. It was
the original intention to treat other subjects in tho
same way, but it soon became evident that such a

4 PEE FACE.
course would swell this work to a greater size than
necessary and convenient for present use ; this how
ever may be done in a separate work in the future,
if the need of such a work should appear.
The Index has been prepared especially with a
view to a comparison of passages, for the sake of
study and meditation.

CONTENTS.

PAGE
I. The Faith op the New Heaven and New Church.
1. The Faith in a Universal and Singular Form, 13
2. The Faith in a Universal Idea, 17
3. The Faith in a Simple Form, . . 18
4. A Summary of the Faith of the New Church, 19
5. A Summary of the Faith of the Old Church, . 20
II. The Commandments.
1. The Universal Law of Life,  22
2. Love to God and the Neighbor,  23
3. Evils to be removed as Sins,  25
4. Nothing more Holy, . . .27
III. A SummjVby Exposition of the Doctrine or the
New Church.
1. A Doctrine of Faith and Life,  30
2. Imputation, .... .... 35
IV. Universal Theology of the New Church.
1. The Unity of God,  37
2. The Divine Esse, -which is Jehovah, .... 38
3. The Infinity of God, . . . . . . 39
4. The Essence of God, which is the Divine Love
and the Divine Wisdom,  40
5

Q CONTENTS
PAGE
5. The Omnipotence, Omniscience, and Omni
presence of God, . ' . 41
6. The Creation, . . . . 42
7. The Lord the Redeemer, .... 44
8. Eedemption, . ... 45
9. The Holy Spirit, ... 46
10. The Divine Trinity,  47
11. The Sacred Scripture, ... .... 49
12. Faith,  52
13. Charity and Good Works,  56
14. Free Will,   58
15. Repentance, ¦  60
16. Reformation and Regeneration,  61
17. Imputation,  63
18. Baptism, . .  64
19. The Holy Supper, . ... 65
20. The Advent of the Lord,  67
V. Summaries of the Coronis, or Appendix to the
UxivEHSAL Theology.
1. Consummation of the Old Church, and Insti
tution of the New, .  69
2. Redemption,  76
VI. The Four Doctrines.
1. The Lord,  78
2. The Sacred Scripture,  79
3. Life, .  81
4. Faith,  83
VII. The Canons of the New Church.
1. Prologue to the Canons,  85

CONTEXT.S. 7
PAGK
2. God the Creator, ,  86
3. The Unity of God,  87
4. The Divine Esse, . . ... 89
5. The Infinity and Eternity of God, . . 90
6. The Creation of the Universe, ... 92
7. Love and Wisdom in God, 94
8. Cireation from Divine Love by Divine Wisdom, 95
9. The End of Creation, . . . 97
10. Omnipotence, Omniscience, and Omnipres
ence, . . 100
11. God the Redeemer, Jesus Christ, . . . 103
12. The Divine Love and Wisdom,  103
13. The Assumption of the Human, ... . 105
14. The AVord made flesh, . . . . . 106
15. The Holy Spirit and the Power of the Highest, 107
16. The Son of God, . . . 108
17. Exinanition and Glorification, . . 109
18. The Temptations of the Lord, . . Ill
19. The Glorified Human, . 112
20. Glorification successive, 114
21. The Divine and the Human in one Person, . 115
22. Redemption, . . 116
23. The Successive Decline of the Church, . 117
24. The End of the Church,  119
25. The Increase of Evil, . . .121
26. Described in the Word, . . 122
27. Imminent Damnation, • . 123
28. Redemption of Men and Angels, . 124
29. Redemption to Eternity, . ... 125
30. Redemption by God Incarnate, . . 129
31. The Holy Sphit,  131

8 CONTENTS.
PAGE
32. The Divine proceeding,  132
33. The Holy Spirit in its essence God,  134
34. Passes through Heaven to men, .... 135
35. By men to men, .  136
36. The Holy Spirit is the Word,  137
37. The Divine Trinity,  139
38. The Trinity in general,  140
39. Father, Son, and Holy Spirit, . . .142
40. Three Essentials of one God, . . . 144
41. No Trinity before the Creation, . . . 146
42. The Trinity after Creation, . . .148
43. The Trinity of God in one Person, ... 150
44. Falsification of the Word,  154
45. Affliction and Desolation of the Church, . 156
46. The Rise of a New Church,  158
VIII. The Last Judgment, . ....... . . 162
IX. Influx, or the Intercourse of the Soul and
the Body,  164
X. The Divine Love and Wisdom.
1. God, . . .  167
2. The Spiritual Sun,  168
3. Degrees,  170
4. The Creation,  174
5. The Creation of Man,  177
XI. The Divine Providence.
1. The Divine Government,  182
2. The End of the Divine Providence, . . . 184
3. The Infinite and the Eternal,  184

(XtySTEXTS. 9
PAGE
4. Freedom and R^'ason, . . . 185
5. The Remo\al of Evil by means of IMan, . 187
6. No Compulsion in the things of Religion, 188
7. The Appearance that jMan leads and teaches
. himself, . . .190
8. Man not sensible of the operation of Provi
dence, . . 191
9. Human Prudence, . . 192
10. Things Eternal and things Temporal, . 193
11. Profanation, . . . .... .196
12. The Laws of Permission, . . . 199
13. The Permission of Evil, 204
14. The Divine Providence universal, 206
15. Tire Appropriation of Good and Evil, . . . 207
16. Predestination, 210
17. The Lord cannot act against His Divine Law, . 212
XII. CoNJUGiAL Love.
1. Marriage in Heaven,  . 214
2. The State of Consorts after Death, . 215
3, Love truly Conjugial, . . . 216
4. The Origin of Conjugial Love, . . 218
5. The jNIarriage of the Lord and the Church, 219
6. The Chaste and the non-Chaste, ... 221
7. Conjunction of Souls and Minds by Marriage, . 223
8. Change of State of life, -with Men and Women
by Marriage,  226
9. Universals concerning ^Marriages, . . 228
10. Causes of Cohl, Separation, and Divorce, . 231
11. Causes of apparent Love, Friendship, and
Favor in Marriage, .  233

10 CONTENTS.
PAGE
12. Betrothals aud Nuptials, .... 235
13. Repeated Marriages, . .... .... 238
14. Polygamy, . 239
15. Jealousy, . . . 241
16. Conjugial Love aud the Love of Infants, • • 243
17. Scortatory Love, . . ... . . 245
18. Fornication, ... . 247
19. Concubinage, . 249
20. Adulteries, and their Kinds and Degreee . . . 250
XIII. Charity.
1. The First thing of Charity, . . 253
2. The Second thing of Charity, . . . 2.54
3. The Neighbor in the spiritual idea, . . 255
4. The Neighbor in the strict and wide sense, 256
5. Man the subject of Charity, 256
0. Use, . 257
7. How man becomes a form of Charity, 258
8. The Signs of Charity, 259
XIV. Sumjfaries from the Arcana Cuolestia.
1. The Celestial Man, the Spiritual Man, and the
Dead j\Ian, . . . 261
2. Vastation, . .  262
3. The Spiritual World, . . . 263
4. Appearances, . . , 264
5. Appearances of Truth, . 2fl(i
6. Fallacies of the Senses, . . 2G7
7. Why the Lord was born on our earth, . . 2(19
8. Conjuiirlion of the Angelic Societies in heaven, 271
9. The Internal of the Word, of the Church, and
of Worship,  272

CONTENTS. 11
page
XV. Summaries prom the Apocalypse' Explained.
1. Doctrine, . ... 274
2. The Divine Power, . 275
3. La-R's of Divine Providence, . 275
4. The Understanding and Will, 279
5. Nature, . . .281
6. The Omnipresence and Omniscience of God, . .282
7. The Divine Love, .... 284
8. The Divine Wisdom, . . 286
I. Formation of Man in the Womb, . . 287
II. Conjunctionof the Body and Spirit of Man, 288
III. No Angel or Spirit, not born a Man, . . 289
IV. Conjunction reciprocal, . . ... 290
V. Love and Wisdom in Charity and Faith, . 291
VI. The Lord animates all things even to
Ultimates, . . . . 292
XVI. Conscience,  294
XVII. Perception,  297

THE FAITH OF THE NEW HEAVEN AND
NEW CHURCIT.

THE FAITH IN A UNIVERSAL AND SINGULAR FORM.
It is said, the Faith of the Neiu Heaven and of
the New Church, because Heaven lohere angels are,
and the Church in which men are, make one, as the
internal and e.viernal with man. In the Netv Heaven,
which the lord is at this day establishing, this
Faith is its face, gate and summary.
1. The FAITH OF THE NE^W HEAVEN AND
NEW CHURCH IN THE UNIVERSAL FORM, is this :
The Lord from eternity, who is Jehovah, came
into the worki, to subjugate the Hells and glorify
His Human ; and without this, no mortal could
have been saved ; and they are saved who believe
in Him.
It is said in the universal form, because this is
the universal of faith, and the universal of faith is
that which must be in all and single things. It is
13

14 THE FAITH.
a universal of faith, that God is one in Essence and
in Person, in wliom is the Divine Trinity, and
that the Lord God the Saviour Jesus Christ is that
God. It is a universal of faith, that no mortal
could have been saved, unless the Lord had come
into the world. It is a universal of faith, that
He came into tlie world to remove Hell from
man, and that He removed it, by combats against
it and victories over it ; thus He subjugated it,
and reduced it to order, and under obedience to
Himself. It is a universal of faith, that He came
into the world, to glorif}' His Human, which He
took on in the world, that is, unite it to the
Divine from Which ; thus He holds Hell in order,
and under obedience, to eternity. Since this
could not have been done, except by temptations
admitted into His Human, even to the last of
them, and the last of them was the Passion of
the Cross, therefore He underwent that. These
are the universals of faith concerning the Lord.
The universal of faith on the part of man is,
that he believe in the Lord, for by believing in
Him conjunction with Him is effected, by which
is salvation. To believe in Him is to have confi
dence that He saves ; and because no one can
have confidence but he that lives well, therefore
this also is understood by believing in Him.
This the Lord also says in John : " Tins is the
will of the Father, that every one who bclievetJi in

THE FAITH. 1.5
the Son may Jiave eternal life" (vi, 40). "He that
believeth in the Son, hath eternal life; bid lie that
believeth not the Son, sliull not see life, but the ivrath
of God remaineth on Jiim" (iii, 36).
2. The faith of the new heaven and new
CHURCH IN the SINGULAR FORM is tllis : JollOVall
God is Love Itself aud AVisdom Itself, or Good
Itself and Truth Itself, aud ITe, as to the Divine
Truth, which is the AVord and which was God
with God, descended and assumed the LIuman,
that He might reduce to order all things which
were in Heaven, and all things which were in
Hell, and all things which wore in the Church ;
since the power of Llell then prevailed over the
power of Heaven, and on earth the power of evil
over the jsower of good, and hence a total dam
nation stood before the doors and tlireatened.
This impending damnation Jehovah God took
away by His Human, which was the Divine
Truth, and thus redeemed angels and men: and
afterward in His Human He united the Divine
Truth to the Divine Good, or the Divine AVisdom
to the Divine Love, and thus returned into His
Divine, in which He was from eternity, together
with and in the glorified Human. These things
are understood by this in .John : " The Word luas
with God, and God tuas the Word : and the Word
was made flesh " (i, 1, 14,) and in the same : "I

16 THE FAITH.
went forth from the Fatlier, and came into the world :
again I leave the world, and go unto the Father"
(xvi, 28) ; and further by this : " We knoiu that
the Son of God hath come, and hath given us un
derstanding, that lue may knmo th.e truth, and we
are in the truth, in His Son Jesus Christ. He
is tlie true God and eternal Life " (John I Epist.
v, 20, 21). From these things it is evident, that
without the coming of the Lord into the world,
no one could have been saved. It is similar at
this day; wherefore, unless the Lord come again
into the world in the Divine Truth, which is the
Word, neither can any one be saved.
The singulars of faith on the part of man are,
God is One, in AAHiom is the Divine Trinity,
and He is the Lord God the Saviour Jesus
Christ.
Saving faith is to believe in Him.
Evils are not to be done, because they are of
the devil and from the devil.
Goods are to be done, because they are of God
aud from God.
And these are to be done by man as from him
self ; but it is to be believed that they are
from the Lord with him and through him.
The first and socoi-id are of faith, the third and
fourth are of charity, and the fifth is of the con
junction of charity and faith, thus of the Lord
and man (T. C. R. n. 2, ,3).

THE FAITH. 17

the faith in a universal idea.
The faith of the new heaven and the
NEW church in the UNIVERSAL IDEA is this :
The Lord from eternity, who is Jehovah, came
into the world, to subjugate the Hells and glorify
His Human ; and without this no mortal could
have been saved; and they are saved who be
lieve in Him.
It is said in the universal idea, because this is
the universal of faith, and the universal of faith
is that which must be in all and single things.
It is a universal of faith, that God is one in Per
son and in Essence, in whom is the Trinity, and
that the Lord is that God. It is a universal of
faith, that no mortal could have been saved, un
less the Lord had come into the world. It is a
universal of faith, that He came into the world
to remove Hell from man, and that He removed
it, by combats against it and victories over it;
thus He subjugated it, and reduced it to order,
and under obedience to Himself. It is a univer
sal of faith, that He came into the world, to
glorify His Human, which He took on in the
world, that is, unite it to the Divine from Which ;
thus He holds Hell in order, and under obedi
ence, to eternity. Since this could not have been

18 THE FAITH.
done, except by temptations, even to the last of
them, and the last of them was the Passion of
the Cross, therefore He underwent that. These
are the universals of faith concerning the Lord.
The universal of faith on the part of man is, that
he believe in the Lord, for by believing in Him
conjunction with Him is effected, by which is
salvation. To believe in Him is to have confi
dence that He saves ; and since no one can have
confidence, but he that lives well, therefore this
also is understood by believing in Him {A. R.
n. 67). 3.
THE FAITH IN A SIMPLE FORM.
Faith Ih'uly Saving is Faith in the Lord God
the Saviour Jesus Christ.
There is one God, in whom is the Divine
Trinity, and He is the Lord Jesus Christ.
Saving faith is to believe in Plim.
Evils are to be shunned, because they are of
the devil, and from the devil.
Goods are to be done, because they are of God,
and from God.
And these are to be done by man as from him
self; but it is to be beheved that they are from
the Lord with him and through him {S. E. n. 43).
These are the five precepts of regeneration for
the New Church {S. E. u. 111).

TIIE FAITH. 19

A SUMMARY OP THE FAITH OF THE NEW CHURCH.
The origin of the Faith of the New Church is
spiritual, which is, by going to the Lord, learning
truths from the Word, and living according to them.
The Esse of the Faith of the New Church is.
Confidence in the Lord God the Saviour
Jesus Christ.
Trust that he who lives well, and believes
aright, is saved by Him.
The Essence of the Faith of the New Church is,
Truth from the Word.
The Existence of the Faith of the New Church
is. Spiritual sight.
Harmony of truths.
Conviction.
Acknowledgment inscribed upon the mind.
The States of the Faith of the New Church are.
Infant faith, adolescent faith, and adult faith.
Faith of genuine truth, and faith of the ap
pearances of truth.
Faith of memory, faith of reason, and faith
of light.
Natural faith, spiritual faith, and celestial
faith.

20 THE FAITH.
Living faith, and miraculous faith.
Free faith, and faith compelled.
The Form itself of the Faith of the New Church,
in the universal idea, and in the particular idea,
may be seen in the True Christian Religion, num
bers 2 and 3 (T. C. R. n. 344).

A SUMMARY OF THE FAITH OF THE OLD CHURCH.
The Faith of the Old Church is a merely natural
Faith, and is in itself a persuasion counterfeiting
Faith, which is a persuasion of the false.
The denominations of the Faith of the Old
Church are.
Spurious faith, in which falses are commin
gled with truths.
Meretricious faith from falsified truths, and
adulterous faith from adulterated goods.
Closed or blind faith, which is a faith of
things mystical ; which are believed, al
though it is not known whether they be
true or false ; or whether ihej be above
reason, or against reason.
Wandering faith, which is a faith in many
gods.
Purblind faith, which is a faith in any other
than the true God ; and with Christians,

THE FAITH. 21
in any other than the Lord God the
Saviour.
Hypocritical or Pharisaical faith, which is
that of the mouth, and not of the heart.
Visionary and inverted faith, which is the
appearance of the false as true, from in
genious confirmation (T. C. R. 345).

II.
THE COMMANDMENTS. 1.
THE UNIVERSAL LAW OP LIFE.
The laivs of the Decalogue are not only civil and
moral laivs, but also Divine laws ; and to act against
them is not only to do evil to the neighbor, but to sin
against God.
The Decalogue was holiness itself in the Israel-
itish Church.
The Decalogue, in the sense of the letter, con
tains the general precepts of doctrine and life ;
but, in the spiritual and celestial sense, all uni
versally. Thou shalt have no other God before my
face. Thou shalt not take the name of the Lord thy
God in vain ; for the Lord will not hold him in
nocent that taketh His name in vain.
Eemember the day of the Sabbath, to hallow
it ; six days shalt thou labor, and do all thy
22

TIIE COMMANDMENTS. 23
work ; but the seventh day is the Sabbath to the
Lord thy God.
Honor thy father and thy mother, that thy
days may be prolonged, and that it may be well
with thee in the land, which the Lord thy God
giveth thee.
Thou shalt not kill.
Thou shalt not commit adultery.
Thou shalt not steal.
Thou shalt not bear false witness against thy
neighbor. Thou shalt not covet thy neighbor's house.
Thou shalt not covet thy neighbor's wife, nor
his man-servant nor his maid-servant, nor his
ox, nor his ass, nor anything that is thy neigh
bor's. The Ten Commandments contain all things
which are of love to God, and all things which
are of love toward the neighbor {T. G. R.
n. 282-331). 2.
LOVE TO GOD AND THE NEIGHBOR.
The Commandments of the Decalogue contain all
things luhich are of love to God, and of love toward
the neighbor. .
So far as man shuns evils, he wills goods, be-

24 THE COMMANDMENTS.
cause evils and goods are opposites ; for evils are
from Hell, and goods from Heaven ; wherefore,
so far as Hell is removed, that is, evil. Heaven
draws near, and man looks to good. That it is
so, appears manifestly from eight commandments
of the Decalogue, seen thus :
So far as any one does not worship other gods,
he worships the true God.
So far as any one does not take the name of God
in vain, he loves those things which are from
God. So far as any one wills not to commit murder,
and to act from hatred and revenge, he wills well
to his neighbor.
So far as any one wills not to commit adultery,
he wills to live chastely with his wife.
So far as any one wills not to steal, he acquires
sincerity. So far as any one wills not to bear false wit
ness, he wills to think and speak truths.
So far as any one does not covet the things
which are his neighbor's, he wills that his neigh
bor should have that which is his own.
To these are to be added two canons for the use of
the New Cliurch .
No one can shun evils as sins, and do goods
which are good before God, from himself ; but so

THF. OOMMAXDMFXTS. 25
far as any one shuns evils as sins, he does goods,
not from himself, but from the Lord.
^lan ought to shun evils ;is sins, and fight
against tliem, as of himself ; and if he shunsevils
from any other cause whatsoever, than l.iecause
they are sins, he does not shun them, but only
causes them not to appear before the world
{T. a R. n. 330).

3.

EVILS TO BE REMOVED AS SINS.
So far as evils are removed as sins, goods inflow,
and man cfterwards does goods, not froin himself but
from the Lord.
So far as man does not worship other gods, so
far also as he does not love himself and the
world above all things, the acknowledgment of
God inflows from the Lord ; and then he worshijis
God, not from himself, but from the Lord.
So far as man does not profane the name of
God, so far also as he shuns the lusts arising
from the loves of self and of the world, he loves
the holy things of the AA^ord and of the Church ;
for these are the Name of God, and the lusts,
arising from the loves of self and of the world,
profane them.

26 THE COMMA XDMEXTS.
So far as man shuns thefts, so also frauds and un
lawful gains, sincerity and justice enter ; and he
loves what is sincere and just, from sincerity and
justice, and hence acts sincerely and justly, not
from himself, but from the Lord.
So far as he shuns adulteries, so also unchaste
and filth}'- thoughts, conjugial love enters, which
is the inmost love of Heaven, in which love
chastity itself resides.
So far as he shuns murders, so also deadly
hatreds and revenge, which breathe murder, the
Lord enters with mercy and love.
So far as he shuns false testimonies, so also lies
and blasphemies, truth enters from the Lord.
So far as he shuns the lust of possessing the
houses of others, so also the love and the lusts
thence of possessing the goods of others, charity
toward the neighbor enters from the Lord.
So far as he shuns the lust of possessing the
wives, the servants, and the goods of others, so
also the love and the lusts thence of ruling over
others, love to the Lord enters.
In these eight precepts of the Decalogue, are
contained the evils that aro to be shunned ; but
in the other two, the third and the fourth, are
contained some things which are to be done,
namely, that the Sabbath is to be hallowed, and
that parents are to be honored (A. E. n. 949).

TIIE COMMANDMENTS. 27
4.
NOTHIN(; MORE HOLY.
The Commandments of the Decalogue, because
they were the first-fruits of the Word, and thence the
first-fruits of the Churcli about to be instituted with
the Israelitish nation, and because they were, in a
brief summary, a compiler of all things of religion,
by which there is conjunction of God with man, and
of man with God, therefore they were so holy, that
there is nothing more holy.
That the Commandments of the Decalogue
were most holy, is evident from the follow
ing :
The Lord Jehovah Himself descended upon
mount Sinai, in fire and with angels, and pro
mulgated them with a living voice, and the moun
tain was hedged around, lest any one should
draw near and die ;
Neither the priests nor the elders approached,
but Aloses alone ;
They were written upon two tables of stone, by
the finger of God ;
When Moses brought those two tables down,
the second time, his face shone ;
The tables were afterward laid up in the ark,
and the ark inmostly in the tabernacle ; and over

28 THE COMMANDMENTS
it was set the propitiatory, and ui^on this cherubs
of gold ;
The inmost in the tabernacle, where the ark
was, was called the holy of holies ;
Outside of the veil, within which the ark was,
were arranged many things which represented
the holy things of Heaven and the Church, which
were :
The table overlaid with gold, upon which
was the bread of faces ;
The golden altar, upon which the incense
burned ;
The golden candlestick with seven lamps ;
And the curtains round about, of fine linen,
purple, and scarlet.
On account of the holiness of the tabernacle,
from the law in the ark, and the presence of
Jehovah in that law.
All the Israelitish people by command encamped
in order around it, and marched in order after it ;
A pillar of cloud was over it by day, and a
pillar of fire by night ;
Jehovah spoke with Moses npon the propitia
tory between the cherubs ;
The ark was called .Jehovah there ;
It was not lawful for Aaron to enter within the
veil, except with sacrifice and incense, lest he
should die.

THE COMMANDMENTS. 29
Miracles were also done by the ark, where the
law was, in which Jehovah was present.
The waters of the Jordan were divided, and the
people passed over on dry ground ;
AVhen it was carried around, the walls of
Jericho fell ;
Dagon, the god of the Philistines, fell upon his
face before it and lay upon the threshold of the
temple ;
The Bethshemites were smitten, to the number
of several thousands ;
Uzzah, because he touched it, died.
The ark was introduced by David into Zion
with sacrifice and shouting ;
And afterward by Solomon into the temple at
Jerusalem, where it became the inmost shrine.
From all of these things it is manifest, that the
Decalogue was holiness itself in the Israelitish
Church {T. C. R. 283).

III.
A SUMMARY EXPOSITION OF THE DOC
TRINE OF THE NEAV CHURCH.
1.
A DOCTRINE OF FAITH AND LIFE.
The doctrine of the New Church is not only a
doctrine of Faith, but also a doctrine of Life.
1. The Churches, separated by the Reformation
from the Roman Catholic Church, disagree in
various things ; but they all agree in the articles
concerning the Trinity of Persons in the Divinity,
the Origin of Sin from Adam, the Imputation of
the Merit of Christ, and Justification by Faith
alone. The Roman Catholics, before the Reformation,
taught the same things as the Reformed after it,
concerning the four articles mentioned, except
that they conjoined that Faith with Charity and
Good Works.
The leading Reformers retained all the dogmas
concerning those four articles, such as they were
then, and had been, with the Roman Catholics,
30

SUMMARY EXPOSITION. 31
but they separated Charity or Good AA^orks from
that Faith, and declared that they were not at
the same time saving, in order that they might
be totally severed from the Roman Catholics, as
to the very essentials of the Church, wdiich are
Charity and Faith.
Nevertheless, the leading Reformers adjoined
Good Works to their Faith, and also conjoined
them, but in man as a passive subject, the Roman
Catholics, however, in man as an active subject ;
and still there is actual conformity between them,
as to faith, works, and merits.
The whole theologj' in the Christian world at
this day, is founded on the idea of three Gods,
arising from the doctrine of a Trinity of Persons.
The dogmas of that theology appear to be
erroneous, after the idea of a Trinity of Persons,
and thence of three Gods, is rejected, and the
idea of one God, in whom is the Divine Trinity,
is received in its place.
Then the Faith truly saving, which is the faith
in one God, united with good works, is acknowl
edged and received.
The Faith truly saving in its simple form is
this : There is one God, in AA^hom is the Divine
Trinity, and that God is the Lord Jesus Christ.
Saving faith is to believe in Him. Evils are to
be shunned, because they are of the devil and
from the devil. Goods are to be done, because

32 SUMMARY EXPOSITION.
they are of God, and from God. And these are
to be done by man as from himself, but it is to
be believed, that they are from the Lord with
him and by him.
2. The faith of the present day has separated
religion from the Church, since religion consists
in the acknowledgment of one God, and in the
worship of Him from the faith of cliarity.
The faith of the present Church cannot be con
joined with charity, and produce any fruits, which
are good works.
From the faith of the present Church, a wor
ship of the mouth and not of the life flows forth,
when yet the worship of the mouth is accepted by
the Lord, according to the worship of the life.
The doctrine of the present Church is bound
together by many paradoxes, which are to be
embraced by faith ; and therefore its dogmas
enter into the memory only, and not into any
understanding above the memorj', but merely
into confirmations below it.
The dogmas of the present Church cannot be
learned and retained, except with great difficulty ;
nor can they be preached and taught, except with
much care and caution, lest their nakedness ap
pear, because true reason neither perceives nor
receives them.
The doctrine of the faith of the present

SUMMARY EXPOSITION. 33
Church ascribes human properties to God ; for
example, that He viewed men from wrath, that
He wished to be reconciled, that He is reconciled
by love to His Son, and by intercession ; that He
wished to be propitiated by the misery seen in the
Son, and thus be brought back to mercy ; and
that He imputes the justice of the Son to an un
just man, who supplicates from faith alone, and
thus from an enemy makes him a friend, and
from a child of wrath a child of grace.
From the faith of the present Church has been
produced a monstrous progeny ; such as, instan
taneous salvation from immediate mercy ; pre
destination ; no iittention of God to the acts of
man, but to faith alone ; that there is no bond
between charity and faith ; that man in conver
sion is as a stock ; besides many more. The
heresies, from the first ages to the present day,
have sprung from no other source, than from a
doctrine founded upon the idea of three Gods.
3. The last state of the present Church, when it
is at an end, is meant by the Consummation of the
Age,and the Advent of the Lord (Matthew xxiv,3).
Infestation from falses, and thence the consum
mation of all truth, or desolation, at this day in
the Christian Churches, is meant by the great
affliction, such as was not from the beginning of
the world, nor ever shall be (Matthew xxiv, 21).
3

34 SUMMARY EXPOSITION.
That neither love, nor faith, nor the knowl
edges of good and truth, would be in the last
time of the Christian Church, when it is at an
end, is meant by these words in Matthew (xxiv,
29), After the affliction of those days, the sun shall
be obscured, and the moon shall not give her light,
and the stars shall fall from, heaven, and the powers
of the heavens shall be commoved.
They who are in the present justifying faith, are
meant by the he-goats in Daniel, and in Matthew.
They, who have confirmed themselves in the
present justif3''ing faith, are meant by the dragon
in the Apocalypse, by his two beasts, and by the
locusts ; and that faith itself confirmed, is there
meant by the great city, which is spiritually called
Sodom and Egypt, where the two witnesses were
slain, as also by the pit of the abyss, out of which
the locusts came.
Unless a New Church be established by the
Lord, no one can be saved ; this is meant by
these words in Matthew (xxiv, 22), Unless those
days be shortened, no flesh can be saved.
The opening and rejection of the dogmas of
the faith of the present Church, and the revela
tion and reception of the dogmas of the faith of
the New Church, is meant by these words in the
Apocalypse, He thai sat upon the throne said, Be
hold, I make all things new ; and He said. Write,
for these words are true and faithful.

SUiMMARY EXPOSITIOX. 3-)
The New Church, about to be established by
the Lord, is the New Jerusalem treated of in the
Apocalypse ; and it is there called the Bride and
Wife of the Lamb.
The faith of the New Church can by no means
be together with the faith of the former Church ;
if they should be together, such a collision and
conflict would take place, that everything of the
Church would perish with man.
The Roman Catholics at this day know noth
ing of the imputation of the merit of Christ, and
of justification by faith therein, into which their
Church was initiated, because it lies altogether
covered by their externals of worship, which are
many ; if therefore they recede in part from the
externals of their worship, and immediately ap
proach God the Saviour Jesus Christ, and receive
the holy Eucharist in both kinds, they may be
introduced into the New Jerusalem, that is, into
the New Church of the Lord, more easily than
the Reformed. 2.
imputation.
The Imputation of the justice or merit of Christ,
enters at this day into the whole theology of the Re
formed Christian ivorld, and the faith of that Im
putation is regarded as the only medium of salva,-

36 SUMMARY EXPOSITION.
tion ; it is therefore important that it be made known
what Imputation is.
To every one after death is imputed the evil
in which he is, and in like manner the good.
Every one has his own proper life.
The life of every one remains with him after
death.
To an evil man is then imputed the evil of
his life, and to a good man is imputed the
good of his life.
The induction of the good of one upon another
is impossible. Everj'- man is born in evil.
Man is led into good by the Lord through
regeneration.
This is effected by faith in the Lord, and
by a life according to His command
ments.
Wherefore the good of one cannot by appli
cation be induced upon another, and thus
imputed.
The faith of imputation, or application of the
justice and merit of Christ, because it is im
possible, is an imaginary faith (Sum. Exp.
109-111).

IV-

UNIVERSAL THEOLOGY OF THE NEW
CHURCH.

THE UNITY OP GOD.
The acknowledgment of God from a knowledge of
Him, is the very essence and soul of all things in
universal Tlieology.
The whole Sacred Scripture, and hence all the
doctrines of the Churches in the Christian world
teach, that God is, and that He is One.
There is a universal influx from God into the
souls of men, that God is, and that He is One.
Hence it is, that in the whole world there is no
nation, which has religion and sound reason,
which does not acknowledge God, and that God
is One.As to what the one God is, nations and peoples
have differed, and do differ, from many causes.
Human reason, from many things in the world,
can perceive and conclude, if it will, that God is,
and that He is One. 37

38 UNIVERSAL THEOLOGY.
If God were not One, the universe could not
have been created and preserved.
The man, who does not acknowledge God, is
excommunicated from the Church, and damned.
With men, who do not acknowledge one God,
but many, nothing of the Church coheres.

THE DIVINE ESSE, WHICH IS JEHOVAH.
Tlie Divine Esse is Esse itself, from which all
things are, and which must be in all things, that
they may be.
The one God is called Jehovah from Esse, be
cause He alone is, -was, and will be, and because
He is the First and the Last, the Beginning and
the End, the Alpha and the Omega.
The one God is Substance itself and Form
itself, and angels and men are substances and
forms from Him ; and so far as they are in Him,
and He in them, they are images and likenesses
of Him.
The Divine Esse is Esse in itself, and at the
same time Existere in itself.
The Divine Esse and Existere in itself cannot
produce another Divine which would be Esse and

UNIVERSAL THEOLOGY. 39
Existere in itself ; consequently another God of
the same essence'is not possible.
A plurality of gods in the ancient ages, and
also in the modern, has existed from nothing else
than from not understanding the Divine Esse.

THE INFINITY OP GOD.
The Infinity of God comprehends both Immensity
and Eternity, but it transcends the finite, and the
knowledge of it a finite mind ; still it may in some
measure be perceived.
God, since He is and exists in Himself, and all
things in the universe are and exist from Him, is
Infinite. God, since He was before the world, thus before
spaces and times arose, is Infinite.
God, after the world was made, is in space
without space, and in time without time.
The Infinity of God in relation to spaces, is
called Immensity, and in relation to times is
called Eternity ; and although there are these
relations, still there is nothing of space in His
Immensity, and nothing of time in His Eternity.
Illustrated reason, from very many things in
the world, can see the Infinity of God.

40 UNIVERSAL THEOLOGY.
Every created thing is finite, and the Infinite
is in finites, as in receptacles, and in men as in
its images.

THE ESSENCE OP GOD, WHICH IS THE DIVINE LOVE
AND THE DIVINE WISDOM.
The Esse of God is more universal than the
Essence of God, as the Infinity is more universal
than the Love of God. The Esse of God enters into
the Essence, as an adjunct, cohering, determining,
forming, and at the same time elevating.
God is Love itself and Wisdom itself, and
these two make His Essence.
God is Good itself and Truth itself, because
Good is of Love and Truth is of Wisdom.
God, because He is Love itself and AA^isdom
itself, is Life itself, which is Life in itself.
Love and Wisdom in God make one.
The Essence of Love is to love others outside
of itself, to will to be one with them, and to
make them happy from itself.
These things of the Divine Love were the
cause of the creation of the universe, and they
are the cause of its preservation.

UNIVERSAL THEOLOGY. 41

THE OMNIPOTENCE, OMNISCIENCE, AND OMNIPRES
ENCE OP GOD.
Infinity, Immensity, and Eternity pertain to the
Divine Esse, and Omnipotence, Omniscience, and
Omnipresence to the Divine Essence.
The Divine Wisdom from the Divine Love has
Omnipotence, Omniscience, and Omnipresence.
The Omnipotence, Omniscience, and Omni
presence of God cannot be cognized, unless it be
known what order is, and unless these things be
known, that God is order, and that together with
the creation He introduced order into the uni
verse, and into all and single things of it.
The Omnipotence of God, in the universe, and
in all and single things of it, proceeds and ope
rates according to the laws of His order.
God is Omniscient, that is, perceives, sees, and
knows all and single things, even to the most
minute, which are done according to order; and
from these, also the things which are done con
trary to order.
God is Omnipresent from the firsts to the ulti
mates of His order.
Man was created a form of Divine Order.
Man is so far in power against the evil and the

42 UNIVERSAL THEOLOGY.
false from the Divine Omnipotence, and he is so
far in wisdom concerning good and truth from
the Divine Omniscience, and he is so far in God
from the Divine Omnipresence, as he lives accord
ing to Divine Order. 6.
THE CREATION.
A just idea of the Creation of the Universe cannot
be procured without some universal knowledges, wh ich-
put the understanding in a state of perception.
There are two worlds, the spiritual world, in
which angels and spirits are, aud the natural
world, in which men are.
In each world there is a sun, and the sun of
the spiritual world is pure Love from Jehovah
God, who is in the midst of it ; from that sun
proceed heat aud light, and the heat thence pro
ceeding in its essence is Love, and the light
thence proceeding in its essence is Wisdom ; and
these two affect the will and understanding of
man, the heat his will, and the liglit his under
standing; but the sun of the natural world is
pure fire, and therefore the heat thence is dead,
likewise the light ; and they serve spiritual heat
and light for clothing and support, that they may
pass to man.

UNIVERSAL THEOLOGY. 43
The two things, which proceed from the sun of
the spiritual world, and hence all the things that
exist there by them, are substantial, and are
called spiritual ; and the two similar things
which proceed from the sun of the natural world,
and hence all the things that exist here by them,
are material, and are called natural.
In each world there are three degrees, which
are called degrees of altitude, aud hence, three
regions, according to which the three angelic
Heavens are arranged, aud according to which
human minds are arranged, which thus cor
respond to the three angelic Heavens ; and the
remaining things both here and there are ar
ranged in like manner.
There is a correspondence between the things
which are in the spiritual world, and those which
are in the natural world.
There is order, into which all and single things
of both worlds were created.
An idea concerning these things is to be pro
cured first of all ; unless this be done, the human
mind, from mere ignorance concerning them,
would fall easily into an idea of the creation of
the universe by nature, and from ecclesiastical
authority alone, would say that nature was
created by God ; but, because it knows not how,
if it scrutinizes interiorly concerning this thing,
it falls prone into naturalism, which denies God.

44 UNIVERSAL THEOLOGY.

THE LORD THE REDEEMER.
Knowledge concerning the Lord exceeds in excel
lence all the knowledges which are in Heaven and in
the Church.
Jehovah God, the Creator of the universe, de
scended and assumed the Human, to redeem and
save men.
He descended as the Divine Truth, which is
the Word, and yet He did not separate the Di
vine Good.
He assumed the Human according to Divine
Order. The Human, by which He sent Himself into
the world, is what is called the Son of God.
The Lord, by acts of Redemption, made Him
self Justice.
By the same acts He united Himself to the
Father, and the Father Himself to Him ; also
according to Divine Order.
Thus God was made Man, and Man God, in
One Person.
The progression to Union was the state of His
Exinanition, and the Union itself is the state of
His Glorification.
Hereafter no Christian can come into Heaven,

UNIVERSAL THEOLOGY. 45
unless he believes in the Lord God the Saviour,
and goes to Him alone.
The Lord, before His Coining into the world,
was present with the men of the Church, but
mediately through angels, who represented Him ;
but after His Coining, He is present with the
men of the Church immediately.

8.
REDEMPTION.
Thefn-e are two things, for which the Lord came
into the world, and by which He saved men and
angels, Redemption and the Glorification, of His
Human. These two are distinct from each other,
but they make one for salvation.
Redemption was the subjugation of the Hells,
and the ordination of the Heavens, and thereby
the preparation for a new spiritual Church.
Without that Redemption no man could have
been saved, nor could the angels have subsisted
in a state of integrity.
The Lord thus redeemed not only men, but
also angels.
Redemption was a work purely Divine.
Redemption could not have been effected ex
cept by God incarnate.

46 UNIVERSAL THEOLOGY.
The Passion of the Cross was the last temp
tation which the Lord, as the Greatest Prophet,
sustained ; and it was the means of the Glorifica
tion of His Human, that is, of Union with the
Divine of His Father, and not Redemption.
That the Passion of the Cross was Redemption
itself, is a fundamental error of the Church ; and
that error, together with the error concerning
three Divine Persons from eternity, has perverted
the whole Church, so far that not anything spir
itual is left remaining in it.

9.
THE HOLY SPIRIT.
The Holy Spirit is not a God by Himself, but by
Him in the Word is understood the Divine Opera
tion proceeding from the One and Omnipresent God.
The Holy Spirit is the Divine Truth, and also
the Divine Virtue and Operation, proceeding
from the one God, in whom is the Divine Trinity,
thus from the Lord God the Saviour.
The Divine Virtue and Operation, which is
understood by the Holy Spirit, is in general re
formation and regeneration ; and according to
these, renovation, vivification, sanctification, and
justification ; and according to these, purification

UNIVERSAL THEOLOGY. 47
from evils and remission of sins, and finally,
salvation. The Divine Virtue and Operation, which is un
derstood by the sending of the Holy Spirit, with
the clergy in particular, is illustration and in
struction. The Lord operates these virtues in those who
believe in Him.
The Lord operates of Himself from the Father,
and not the reverse.
The spirit of man is his mind, and whatever
proceeds from it.
In the AA^ord of the Old Testament, the Holy
Spirit is nowhere mentioned, but only the
Spirit of Holiness ; and it is nowhere said
that the prophets spoke from the Holy
Spirit, but from. Jehovah ; but it is other
wise in the New Testament.
10.
THE DIVINE TRINITY.
When the Divine Trinity is known, a just idea of
God may be obtained; for on this depends the ivhole
body of- Theology, as a chain on its staple. Every
one is allotted his place in the Heavens, according to
his idea of God.
There is a Divine Trinity, which is Father,
Son, and Holy Spirit.

48 UNIVERSAL THEOLOGY.
These three. Father, Son, and Holj' Spirit, are
the three essentials of one God, which make one,
as soul, body, and operation with man.
Before the -world was created, this Trinity was
not ; but, after the world was created, when God
became incarnate, it was provided and made, and
then in tlie Lord God, the Redeemer and Saviour,
Jesus Christ.
A Trinity of Divine Persons from eternity, or
before the world was created, is, in the ideas of
thought, a Trinity of Gods ; and this cannot be
abolished b}^ the oral confession of one God.
A Trinity of Persons was unknown in the
Apostolic Church, but it arose from the Nicene
Council, and was thence introduced into the
Roman Catholic Church, and from this into the
Churches separated from it.
From the Nicene and Athanasian Trinity
together, a faith in three Gods arose, which has
perverted the whole Christian Church.
Hence that abomination of desolation and
affliction, such as has not been, nor will be, which
the Lord predicted in Daniel and the Evangelists,
and in the Apocalypse.
Hence also it is, that unless a New Heaven and
a New Church be built by the Lord, no flesh can
be saved.
From a Trinity of Persons, each of whom
singly is God, according to the Athanasian Creed,

UNIVERSAL THEOLOGY.

49

many dissonant and heterogeneous ideas concern
ing God have existed, wliich are phantasies and
abortions. 11.
THE SACRED SCRIPTURE.
Jehovah Himself, the God of Heaven and Earth,
spoke the Word by Moses and the Prophets ; and the
Lord the Saviour, who is Jehovah, sp)ohe the Word
in the Evangelists, from His own mouth, or from the
Spirit of His mouth, which is the Holy Spirit, by
His twelve Apostles.
1. The Sacred Scripture, or the AVord, is the
Divine Truth itself.
In the Word there is a spiritual sense, hitherto
unknown. What the spiritual sense is, does not ap
pear in the sense of the letter.
The spiritual sense is in all and single things
of the AA'ord.
The Lord, when He was in the world, spoke
by correspondences, thus spiritually, when
He spoke naturally.
It is from the spiritual sense that the AA^ord
is Divinely inspired, and holy in every
sjdlable.
The spiritual sense of the Word has been
hitherto unknown.

50 UNIVERSAL THEOLOGY.
The spiritual sense of the Word will not
hereafter be given to any one, unless he be
in genuine truths from the Lord.
From the AA^ord in its spiritual sense wonder
ful things appear in the spiritual world.
The sense of the letter of the AA^ord is the
basis, the continent, and the firmament of its
spiritual and celestial sense.
Divine Truth, in the sense of the letter of the
AA'^ord, is in its fullness, in its holiness, and in its
power. The truths of the sense of the letter of the
Word are understood by the precious
stones, of which the foundations of the
New Jerusalem consisted.
The goods and truths of the sense of the
letter of the Word are understood by the
urim and thummim in the ephod of Aaron.
Truths and goods in ultimates, such as are
in the sense of the letter of the AA^ord, are
understood by the precious stones in the
garden of Eden, in which the King of
Tyre is said to have been.
The same were represented by the curtains,
veils, and columns of the tabernacle.
Likewise by the externals of the temple at
Jerusalem.
The AVord in its glory was represented in the
Lord, when He was transformed.

UNIVERSAL THEOLOGY. 51
The power of the Word in ultimates was
represented by the Nazarites.
The power of the Word is ineffable.
2. The doctrine of the Church is to be drawn
from the sense of the letter of the Word, and
confirmed by it.
The AVord without doctrine is not understood.
The genuine truth, which will be of doctrine,
in the sense of the letter of the Word,
does not appear to others, than those who
are in illustration from the Lord.
By the sense of the letter of the Word there is
conjunction with the Lord, and consociation with
the angels.
The Word is in all the Heavens, and thence
is angelic wisdom.
The Church is from the Word, and it is such
with man, as is his understanding of the Word.
In the every thing of the AVord is the mar
riage of the Lord and the Church, and hence
the marriage of good and truth.
Heresies may be taken from the sense of the
letter of the Word, but to confirm them is dam
nable. Many things in the Word are appearances of
truth, in which genuine truths lie hidden.
By confirming the appearances of truth fal
lacies exist.

52 UNIVERSAL THEOLOGY.
The sense of the letter of the Word is a
guard for the genuine truths, which are
concealed.
The sense of the letter of the Word was
represented by cherubim, and is signified"
by til em in the Word.
The Lord fulfilled in the world all things of
the Word, and by this He became the AA'ord, that
is, the Divine Truth, even in ultimates.
Before this AA^ord, which is at this da)^ in the
world, there was a AA'^ord, which was lost.
By the AVord those also have light, who are out
of the Church, and have not the AV^ord.
Without the AVord, no one would have any
knowledge of God, of Pleaven and Hell, of the
life after death, and still less, of the Lord.

12.
FAITH.
Faith is first in time, but Charity is first in end.
1. Saving Faith is in the Lord God the Saviour
Jesus Christ.
Since He is the visible God, in whom is the
invisible.
Faith in the sum is, that he who lives well, and
believes aright, is saved by the Lord.

tNIVERSAL THEOLOGY. fjS
The first of Faith in Him is the acknowl
edgment that He is the Son of God.
Man receives Faith by going to the Lord, learn
ing truths from the AVord, and living according
to them. Faith merely natural is a persuasion coun
terfeiting Faith.
The abundance of truths, cohering as in a
bundle, exalts and perfects faith.
The truths of Faith are capable of being-
multiplied to infinity.
There is a disjiosition of the truths of faith
into a series, thus, as it were, into bundles.
According to tlie abundance and coherence
of truths, faith is perfected.
The truths of faith, however numerous they
are, and however diverse they appear,
make one from the Lord.
The Lord is the AVord, the God of Heaven
and Earth, the God of all flesh, the God of
the vineyard or the Church, the God of
Faith, and the Light itself, the Truth, and
eternal Life.
Faith without Charity is not Faith, and Charity
without Faith is not Charity, and neither lives
except from the Lord.
Man can procure for himself faith, charity,
and the life of faith and charity ; still
nothing of faith, nothing of charity, and

54 UNIVERSAL THEOLOGY.
nothing of the life of each, is from man,
but from the Lord alone.
There is a distinction between natural faith
and spiritual faith, and the latter is inte
riorly in the former from the Lord.
2. The Lord, Charity, and Faith make one, as
life, will, and understanding in man ; and if they
are divided, each perishes, as a pearl reduced to
powder. The Lord, with all His Divine Love, with
all his Divine Wisdom, thus with all His
Divine Life, inflo-ws with every man.
Consequently, the Lord, with all the essence
of Faith and Charity, inflows with every
man.
The things wdiich inflow from the Lord are
received by man, according to his state and
form.
But the man who divides tlie Lord, Charity,
and Faith, is not a form receiving but a
form destrojdng.
The Lord is Charity and Faith in man, and
man is Charity and Faith in the Lord.
Conjunction with God is that by which man
has salvation and eternal life.
Conjunction with God the Father is not pos
sible, but with the Lord, and by Him with
God the Father.

UNIVERSAL THEOLOGY. 55
Conjunction with the Lord is reciprocal,
which is, that man is in the Lord, and the
Lord in man.
This reciprocal conjunction of the Lord and
man is effected by Charity and Faith.
Charity and Faith are together in Good
Works. Charity is to will well, and Good Works are
. to do well from willing well.
Charity and Faith are only mental and
perishable, unless, when it can be done,
they are determined into acts, and coexist
in them.
Charity alone does not produce Good AA^orks,
still less Faith alone, but Charity and
Faith together.
There is true faith, spurious faith, and hypo
critical faith.
The Christian Church began from its cradle
to be infested and torn asunder by schisms
and heresies.
There is one only true Faith, which is in
the Lord God the Saviour Jesus Christ ;
and it is with those who believe Him to
be the Son of God, the God of Heaven and
Earth, and one with the Father.
Spurious faith is ever}' faith that recedes
from the one only true Faith, and it is
¦ with those who ascend some other way.

56 UNIVERSAL THEOLOGY.
and regard the Lord not as God, but only
as a man.
Hypocritical faith is no faith.
There is no faith with the evil.
The evil have no faith, because evil is of
Hell, and faith is of ITeaven.
All those in Christendom have no faith who
reprobate the Lord and the A\"ord, although
they live morally, and speak, teach, and
write rationally, even concerning faith.
13.
CHARITY AND GOOD WORKS.
Charity is the complex of all things of good, which
a man does to the Neighbor, and Faith is the com-
pilex of all things of truth, whicli a man thinks con
cerning God and things Divine.
There are three universal loves, the love of
Heaven, the love of the world, and the love
of self.
These three loves, when the}' are rightly sub
ordinated, perfect man ; but when they are not
rightly subordinated, they pervert and invert
him. Every man in the singular is the neighbor who
is to be loved, but according to the equality of his
good.

UNIVERSAL THEOLOGY. 57
Man in the plural, which is a lesser and
greater society, and man in the composite of
these, which is the country, is the neighbor that
is to be loved.
The Church is the neighbor which is to be
loved in a -superior degree, and the kingdom of
the Lord in the supreme.
To love the neighbor, regarded in itself, is not
to love the person, but the good which is in the
person. Charity and Good AVorks are two distinct things,
as willing well and doing well.
Charity itself is to act justly and faithfully in
the office, business, and work, in which any one
is, and with whom he has any intercourse.
The benefactions of Charity are, to give to the
poor, and to help the needy, but with prudence.
There are duties of Charity ; some public, some
domestic, and some private.
The diversions of Charity are dinners, suppers,
and social parties.
The first thing of Charity is to remove evils,
and the second is to do goods, which are of use to
the neighbor.
Man, in the exercises of Charity, does not place
merit in works, when he behoves that all good is
from the Lord.
A moral life, when it is at the same time spir
itual, is Charity.

58 UNIVERSAL THEOLOGY.
The friendship of love contracted with a man,
of whatsoever quality he is, as to the spirit, is
detrimental after death.
There is spurious charity, hypocritical charity,
and dead charity.
The friendship of love among the -evil, is in
testine hatred for each other.
Love to God, and love toward the neighbor are
conjoined. 14.
FREE WILL.
Free Will in spiritual things, is given to man
from the womb, even to the end of life in the world,
and afterwards to eternity.
In the garden of Eden were placed two trees,
one of life and the other of the knowledge of
good and evil, which signifies that Free AA^ill in
spiritual things is given to man.
Man is not life, but is a receptacle of life from
God. Man, so long as he lives in the world, is held in
the middle between Heaven and Hell, and there
in spiritual equilibrium, which is Free AVill.
From the permission of evil, in which is the
internal man of every one, it is evidently mani
fest that man has Free AA'ill in spiritual things.

VNIVEJ;SAL THEOLOGY. 59
Without Free Will in sjiiritual things, the
Word would not be of any use, nor the Church
anything. AVithout Free A\'ill in spiritual things, there
would not be anything of man, by which he could
conjoin himself in turn to the Lord, and thence
no imputation, but mere predestination, which is
detestable. Without Free AVill in spiritual things, God
would be the cause of evil, ami thus there would
be no imputation of charity and faith.
Every spiritual thing of the Church, which
enters in freedom, and is received from freedom,
remains ; but not the reverse.
The voluntary and intellectual of man are in
this Free ^Yil\ ; but the doing of evil in both
worlds, the spiritual and the natural, is restrained
by laws, since otherwise society would perish in
both. If men had not Free A\'ill in spiritual things,
all in the whole earth might be led within one
day to believe in the Lord ; but this cannot be
done, because that which is not received by man
from Free Will, does not remain.
Miracles are not done at this day, because
they take away Free Will in spiritual
things, and compel.

60 UNIVERSAL THEOLOGY.
15.
REPENTANCE.
No man can be regenerated, until the more griev
ous evils, ivhich make him detestable before God, are
removed, and these are removed by Rejjentance.
Repentance is the first thing of the Church
with man.
Contrition, of which it is at the present day
said, that it precedes faith, and is followed by the
consolation of the Gospel, is not Repentance.
Oral confession alone, that one is a sinner, is
not Rej^entance.
Man is born into evils of every kind, and unless
he removes them in part by Repentance, he re
mains in them, and he who remains in them,
cannot be saved.
The knowledge of sin, and the exploration of
some one sin in one's self, begins Repentance.
Actual Repentance is to explore one's self, to
know and acknowledge one's sin, to make suppli
cation to the Lord, and to begin a new life.
True Repentance is to explore, not only the
acts of one's life, but also the intentions of his
will. Those also repent, who do not explore them
selves, but still desist from evils, because they

UNIVERSAL THEOLOGY. 61
are sins ; and this Repentance is done by those,
who do the works of charity from religion.
Confession ought to be made before the Lord
God the Saviour, and then supplication for help
and power to resist evils.
Actual Repentance is easy with those .who
have done it several times, but very difficult to
those who have not done it.
He who has never repented, or has not looked
into and examined himself, at length does not
know what damnable evil is, nor what saving
good is. 16.
reformation and REGENERATION.
Man must enter and undergo two states, while
from natural he becomes spiritual, the first is called
Reformation, and the second Regeneration.
A man, unless he be born again, and, as it
were, created anew, cannot enter into the king
dom of God.
The new generation or creation is effected by
the Lord alone, by means of charity and faith,
man co-operating.
Since all have been redeemed, all can be re
generated, every one according to his state.
Regeneration is effected comparatively as a

62 UNIVERSAL THEOLOGY.
man is conceived, carried in the womb, born, and
educated. The first act of the new generation is called
Reformation, which is of the understanding, and
the second act is called Regeneration, which is of
the .will, and thence of the understanding.
The internal man is first to be reformed, and
by this the external, and man is thus regen
erated. When this takes place, a combat arises be
tween the internal and external man, and then
that which conquers has dominion over the
other. The regenerate man has a new will and a new
understanding. The regenerate man is in communion with the
angels of Heaven, and the unregenerate man
with the spirits of Hell.
So far as man is regenerated, sins are removed,
and this removal is the remission of sins.
Regeneration is not possible without free will
in spiritual things.
Regeneration is not possible without truths, by
which faith is formed, and with which charity
conjoins itself.

UNIVERSAL THEOLOGY. 63

17.

imputation.
The Faith of the present Church is not Christian,
because it differs from the Word, and the Imputation
of that Faith is vain, because the merit of Christ is
not imputable. The merit of the Lord is Redemp
tion, a work purely Divine, and cannot be applied,
ascribed, and imputed to man, any more than the
creation and conservation of the universe.
The Faith of the present Church, which alone
is held to justify, and Imputation, make one.
The Imputation, which is of the present Faith,
is two-fold, one of the merit of Christ, and the
other of salvation thence.
The Faith, which imputes the merit and jus
tice of Christ the Redeemer, first arose from the
decree of the Nicene Synod concerning three
Divine Persons from eternity, which Faith, from
that time to the present, has been received by
the whole Christian world.
The Faith, which imputes the merit of Christ
was not known in the Apostolic Church, and is
nowhere meant in the Word.
The Imputation of the merit and justice of
Christ is impossible.

64 UNIVERSAL THEOLOGY.
There is Imputation, but of good and evil, and
at the same time of faith.
The Faith and Imputation of the New Church
can by no means be together with the Faith and
Imputation of the former Church ; and if they
are together, such a collision and conflict takes
place, that everything of the Church perishes
with man.
The Lord imputes good to every man, and
Plell imputes evil to every man.
Faith, with whatsoever it conjoins itself, makes
a sentence ; if true Faith conjoins itself with good,
a sentence is made for eternal life ; but if Faith
conjoins itself with evil, a sentence is made for
eternal death.
Thought is imputed to no one, but will.
18.
BAPTISM.
When the Lord came into the world. He abrogated
the representatives, which were all external, and in
stituted a Church, all things of which should be
internal. Of all those representatives. He retained
only two. Baptism instead of washings, and the Holy
Supper instead of the lamb of the daily sacrifice, and
of the passover.
AA^ithout a knowledge of the spiritual sense of
the AVord, no one can know what the two sacra-

UNIVERSAL THEOLOGY. 65
ments. Baptism and the Holy Supper, involve
and effect.
By the washing, which is called Baptism, is
meant spiritual washing, which is purification
from evils and falses, and thus regeneration.
Baptism was instituted in the place of circum
cision, because by the circumcision of the fore
skin was represented the circumcision of the
heart, to the end that an internal Church might
succeed the external Church, which, in all and
single things, figured the internal.
The first use of Baptism is introduction into
the Christian Cliurch, and at the same time in
sertion among Christians in the spiritual world.
The second use of Baptism is, that the Chris
tian may know and acknowledge the Lord Jesus
Christ, the Redeemer and Saviour, and follow
Him. The third use of Baptism, which is the final
use, is, that man may be regenerated.
By the Baptism of John, a way was prepared
that Jehovah the Lord might descend into the
world, and perform Redemption. 19.
THE HOLY SUPPER.
The two sacraments. Baptism and the Holy Sup
per, are the most holy things of worship in the

66 UNIVERSAL THEOLOGY.
Christian Church ; they are as two gates to eternal
life. There are no more universal gates.
Without a knowledge of the correspondence of
natural things with spiritual, no one can know
the uses of the Holy Supper.
From correspondences known, it may be known
what is understood by the flesh and blood of the
Lord, and by the bread and wine ; namely, the
Divine Good of His Love, and all the good of
charity ; and the Divine Truth of His Wisdom,
and all the truth of faith ; and by eating appro
priation. From these things understood, it may be com
prehended that the Holy Supper contains, univer
sally and singularly, all things of the Church and
all things of Heaven.
The whole of the Lord is in the Holy Supper,
and the whole of His Redemption.
The Lord is present, and opens Heaven to
those who go to the Holy Suj^per worthily ; and
He is also present with those who go unworthily,
but to these He does not open Heaven ; conse
quently, as Baptism is introduction into the
Church, so the Holy Supper is introduction into
Heaven. Those go to the Holy Supper worthily, who
are in faith in the Lord, and in charity toward
tlic neighbor, thus who are regenerate.

UNIVERSAL THEOLOGY. 67
Those who go to the Ploly Supper worthily, are
in the Lord and the Lord in them ; consequently,
by the Holy Supper conjunction is effected with
the Lord.
The Holy Sapper is to those who go worthily
a sign and a seal that they are the sons of God.
20.
THE ADVENT OP THE LORD.
The Consummation of the Age is the last time of
the Christian Church, when the Lord comes and
institutes a New Church, into which all may be
gathered, who believe in Hvm and live according to
His Commandments.
The Consummation of the Age is the last time
or end of the Church.
Now is the last time of the Christian Church,
which was predicted and described by the Lord
in the Evangelists and in the Apocalypse.
The last time of the Christian Church is the
very night in which the former Churches have
come to an end.
After this night the morning follows, and this
is the Advent of the Lord.
The Advent of the Lord is not to destroy the
visible heaven, and the habitable earth, and to
create a new heaven and a new earth, as many

68 UNIVERSAL THEOLOGY.
have hitherto supposed, from not understanding
the spiritual sense of the A\'^ord.
This Advent of the Lord, which is the second,
exists, that the evil may be separated from the
good, and that those may be saved who have be
lieved and do believe in Him, and that from
them a New Angelic Heaven may be formed, and
a New Church on the earth ; and without this no
flesh could be saved.
The Second Advent of the Lord is not in
Person, but in the Word, which is from Him,
and is Himself
This Second Advent of the Lord is effected by
means of a man, before whom He has manifested
Himself in Person, and wliom He has filled with
His Spirit, to teach the doctrines of the New
Church by the AVord from Him.
This is understood by the New Heaven and
the New Eartli, and by the New Jerusalem
descending thence, in the Apocalypse.
This New Church is the Crown of all the
Churches, that have hitherto been in the world.

SUMMARIES OF THE CORONIS, OR AP
PENDIX TO THE UNIA^ERSAL
THEOLOGY. 1.
CONSUMMATION OP THE OLD CHURCH, AND INSTI
TUTION OP THE NEW.
When the Church is consummated, the Lord
comes, and institutes a New Church.
1. Four Churches have been upon this earth
since the day of creation : the Adamic, the
Noahtic, the Israelitish, and the Christian.
Each Church had four periods, or successive
states, which are understood in the AVord by
morning, day, evening, and night.
Four successive changes of state have followed
in each Church : first, the appearing of the Lord
Jehovih and Redemption, and then its morning,
or rise ; second, its instruction, and then its noon,
or progression ; third, its decline, and then its
evening, or vastation ; fourth, its end, and then
its night, or consummation. 69

70 SUMMARIES OF TJIE CORoNIS.
After consummation, the Lord Jehovih ap
pears, effects judgment, separates the good from
the evil, elevates the good to Himself into Heaven,
and removes the evil from Himself into Hell.
After these things, the Lord Jehovih forms a
new Heaven and a new Hell, and induces order
upon each, that they may stand under His
auspices, and obedience, to eternity.
The Lord Jehovih, from this new Heaven,
derives and produces a new Church upon the
earth, which is done by revelation from Plis own
mouth, or from His Word, and by inspiration.
This Divine Work collectively is called Re
demption, without which no man could be saved,
because no man could be regenerated.
After these four Churches a new Church will
arise, which will be truly Christian. This Church
was predicted in Daniel, and in the Apocalypse,
and by the Lord Himself in the Evangelists, and
was expected by the Apostles.
2. The Church declines successively from the
truths of faith, and the goods of charity ; and so
also from the spiritual understanding, and genuine
sense, of the AVord.
The Church in consequence recedes successively
from the Lord, removes Him from itself, and
draws to its end.
The end of the Church is, when there is no

SUMMARIES OF THE ('(JUOSIS. 71
longer any truth of faith, and any genuine good
of charity.
AVhen the Church is at an end, it is in falses
and thence in evils, and in evils and thence in
falses. Hence, out of those who depart from the world.
Hell increases, rising up toward Heaven, and
interposing itself between Heaven aud the Church,
as a black cloud between the sun and the earth.
This interposition prevents any truth of faith,
and thence any good of charity, from penetrating
to the men of the Church ; but instead of these,
truth falsified, which in itself is false, and good
adulterated, which in itself is evil.
Then naturalism and atheism together invade
the Church.
This state of the Church is understood and de
scribed in the Word by vastation, desolation, and
consummation. AVhile vastation continues, and before consum
mation arrives, the Coining of the Lord is an
nounced, and Redemption by the Lord, and
after this a New Church.
3. Redemption, by which alone is salvation,
was effected by Jehovah God incarnate, who is
our Lord Jesus Christ.
The first act of Redemption was the total sub
jugation of the Hells.

72 SVMMARIFS OF THE CO HON IS
The second, was the separation of the evil
from the good, and the casting of the evil into
Hell, and the elevation of the good into Heaven.
And lastly, the ordination of all things in Hell,
and of all things in Heaven ; and at the same
time instraction in the truths which are of faith,
and in the goods which are of charity ; and thus
the institution of a New Church.
The final and efficient cause of Redemption
was the regeneration of man, and by this salva
tion. Since the Lord alone is the Redeemer, He
alone is the Regenerator, and thus He alone is
the Saviour.
4. The Lord by His first Coming, and by the
Redemjition then effected, could not form a New
Heaven, and from this Heaven a New Church of
Christians, because there were no Christians as
yet ; but men became Christians successively, by
the preachings and writings of the Apostles.
Neither could it be effected afterwards, since
from the beginning so many heresies broke into
the Church, that scarcely any doctrine of faith
appeared in its own light.
And at length the Apostolic doctrine was rent,
torn asunder, and adulterated by nefarious
heresies. Since the Lord foresaw these things, therefore

SUMMARIUS 01' THE CORONIS. 73
in order that man might be saved, He promised
that He would again come into the world, and
effect Redemption, and thus institute a New
Church, which would be a Church truly Chris
tian. The Lord Himself foretold His second Coming,
and the Apostles often prophesied concerning it,
and John openly in the Apocalypse.
In like manner of the New Church, which is
understood by the New Jerusalem in the
Apocalypse. This second Redemption is effected in like
manner as the first, namely, by the total subjuga
tion of the Hells, by the separation of the evil
from the good, by the casting- of the -evil into
Hell, and the elevation of the good into Heaven,
by the ordination of all things in Hell and of all
things in Heaven, and at the same time by in
struction in the truths of faith and the goods of
charity ; and, lastly, by the institution of a New
Church, and the regeneration of the men of the
Church, as the final and efficient cause.
5. The falses, which have hitherto desolated
the Christian Cliurch, and at length consum
mated it, were principally the following :
They receded from the worship of the Lord,
preached by the Apostles, and from faith
in Him ;

74 SUMMARIES OF TIIE CORONIS
They separated the Divine Trinity from the^
Lord, and transferred it to three Divine
Persons, consequently to three Gods;
They divided saving faith among these three
Persons ;
They separated charity and good works from
that faith, as not being at the same time
saving ;
They deduced justification from that faith
alone, that is, the remission of sins, regen
eration, and salvation, without the co
operation of man ;
They took away from man free will in
spiritual things, thus establishing that God
alone operates in man, and man on his
part not at all ;
The necessary consequence was predestina
tion, liy which religion is abolished ;
They made the passion of the cross to be
Redemption itself
Falses burst forth in such abundance from
these, that not any genuine truth was left, -which
was not falsified, nor any genuine good, which
was not adulterated.
The Church knows nothing of this its desola
tion, and consummation, and cannot know any
thing, until the Divine Truths revealed by the
Lord in the work, entitled 71ie True Christian
Religion, be seen in the light, and acknowledged.

SUMMARII'S OF TIIE COROXtS. 'ir,
The AA^ord is thus so obscured and darkened,
that no truth any longer appears in it.
6. This New Christian Church will not be
established, as the former, by miracles; but in
stead of miracles, the spiritual sense of the Word
is revealed, the spiritual world discovered, and
the quality of Heaven and Hell manifested, also
that a man lives a man after death ; which sur
pass all miracles.
This New ChurcIi, truly Christian, which the
Lord is at this day establishing, will endure to
eternity, and was foreseen from the creation of
the world ; it will be the Crown of the four pre
ceding Churches, because it will have .true faith
and true charity.
In this New Church there will be spiritual
peace, glory, and internal blessedness of life.
These things will be in this New Church, be
cause of conjunction with the Lord, and by Him
-with God the Father.
The whole Christian world is invited to this
Church, and exhorted worthily to receive tli<'
Lord, who has foretold that He will come into
the world for this Church and to it.

76 SUMMARIES OF THE CORONIS.

REDEMPTION.
The Redemption, effected by the Lord when He
was in the world, was the subjugation of the Hells,
the ordination of the Heavens, and thereby the pre
paration for a new spiritual Church.
Liberation from enemies, is that which in the
Word is called Redemption.
Consequently, Redemption is a liberation from
evils and falses, which, being from Hell, are
spiritual enemies ; for they kill souls, as natural
enemies kill bodies.
Hence it is evident, that the first act of Re
demption, performed by the Lord, was the sepa
ration of the evil from the good, and the eleva
tion of the good to Himself in Heaven, and the
removal of the evil from Himself into Hell ; the
good were thus liberated from the evil. This
first act of Redemption is the last Judgment.
The second act of Redemption was the co
ordination of all things in the Heavens, and the
subordination of all things in Hell, by which the
good were still more distinctly separated and lib
erated from the evil ; and this is the New Heaven
and the New Llell.
The third act of Redemption was the revela
tion of truths from the New Heaven, and thence
the raising up and establishment of a New

SUMMARIES OF THE CORONIS. 77
Church on earth, by which the good were further
separated and liberated from the evil, and are
hereafter separated and liberated.
The final cause of Redemj^tion was the possi
bility that the Lord, from His Divine Omnipo
tence, might regenerate aud thus save man ; for
unless a man be regenerated he cannot be saved
(John iii, 3).
The regeneration of man, since it is a sepa
ration and liberation from evils and falses, is a
particular Redemption by the Lord, existing
from His general redemption.
With those who are regenerated, evils are first
separated from goods, and this is like the Judg
ment ; afterwards goods are bound together into
one, and disposed in a heavenly form, and this is
like the New Heaven ; lastly a New Church is
implanted and produced thereby, whose internal
is Heaven ; and the external from the internal,
thus both together with man, is what is called the
Church. All are redeemed, since all who reject the falses
of the former Church, and receive the truths of
the New Church, can be regenerated ; still the
regenerate are properly the redeemed.
The goal of Redemption, and the palm of the
redeemed, is spiritual peace.
A Redemption has at this day been accom
plished by the Lord, because now is His Second
Advent, according to prediction (Coronis, n. 21).

VI.
THE FOUR DOCTRINES.
1.
THE LORD.
There is one God, in whom is the Divine Trinity
of Father, Son, and Holy Spirit; and this one God,
in His Divine Human, is the Lord Jesus Christ.
The whole Sacred Scri2:)ture is concerning the
Lord, and the Lord is the Word.
That the Lord fulfilled all things of the Law,
means that He fulfilled all things of the AA^ord.
The Lord came into the world to subjugate
the Hells and glorify His Human ; and the
Passion of the Cross was the last combat, by
which He fully conquered the Hells, and fully
glorified His Human.
The Lord, by the Passion of the Cross, did
not take away sins, but He bore them.
The imputation of the merit of the Lord, is
nothing else than the remission of sins after
repentance. The Lord, as to the Divine Human, is called
78

THE FOUR DOCTRINES. 79
the Son of God, and as to the Word, the Son of
Man. The Lord made His Human Divine, from the
Divine in Himself, and He thus became one with
the Father.
The Lord is God Himself, from whom, and
concerning whom, the AVord is.
God is One, and the Lord is that God.
The Holy Spirit is the Divine proceeding from
the Lord, and this is the Lord Himself
The Doctrine of the Athanasian Faith agrees
with the truth, if only by a Trinity of Persons is
understood the Trinity of a Person, which is in
the Lord.
A New Church is understood by the New Jeru
salem, in the Apocalypse. 2.
THE SACRED SCRIPTURE.
Tlie Word is from God, Divinely Inspired, and
Holy in every syllable.
The Sacred Scripture, or the AA'"ord, is the
Divine Truth itself.
In the AVord there is a spiritual sense, hitherto
unknown. The sense of the letter of theAA^ord is the basis.

80 THE FOUR DOCTRINES.
th'e continent, and the firmament, of its spiritual
and celestial senses.
Divine Truth, in the sense of the letter of the
Word, is in its fullness, in its holiness, and in its
power. The doctrine of the Church, is to be drawn
from the sense of the letter of the Word, and con
firmed by it.
By the sense of the letter of the Word, there is
conjunction with the Lord, and consociation with
the angels.
The Word is in all the Heavens, and thence is
angelic wisdom.
The Church is from the Word, and it is such
with man, as is his understanding of the Word.
In every thing of the Word is the marriage of
the Lord and the Church, and thence the marriage
of good and truth.
Heresies may be taken from the sense of the
letter of the Word, but to confirm them is
damnable. The Lord came into the world to fulfill all
things of the AVord, and by this He became Divine
Truth, or the Word, even in ultimates.
Before this Word, -which is at the present
day in the world, there was a AA^ord, which was
lost. By the Word those also have light, who are out
of the Church, and have not the AA''ord.

TIIE FOUR DOCTRINES. 81
Without the Word, no one would have any
knowledge of God, of Heaven and Hell, of the
Life after death, and still less of the Lord.

3.
LIFE.
He who lives well is saved, and he who lives ill is
condemned. All religion is of life, and the life of religion is
to do good.
No one can do good, which is good, from him
self. So far as man shuns evils as sins, he does goods,
not from himself, but from the Lord.
If man wills and does goods, before he shuns
evils as sins, the goods are not goods.
If man thinks and speaks pious things and
does not shun evils as sins, the pious
things are not pious.
If man knows and is wise in many things,
and does not shun evils as sins, he is still
not wise.
So far as any one shuns evils as sins, he loves
truths. So far as any one shuns evils as sins, he has
faith, and is spiritual.
The Decalogue teaches what evils are sins.
6

82 THE FOUR DOCTRINES.
Murders, adulteries, thefts, false witness, of
every kind, with the concupiscence to them, are
evils, which are to be shunned as sins.
So far as any one shuns murders of every kind
as sins, he has love toward the neighbor.
So far as any one shuns adulteries of every
kind as sins, he loves chastity.
So far as any one shuns thefts of every kind as
sins, he loves sincerity.
So far as any one shuns false witness of every
kind as sins, he loves truth.
No one can shun evils as sins, so as to hold
them inwardly in aversion, except by combats
against them.
Man ought to shun evils as sins, and fight
against them, as from himself.
If any one shuns evils as sins, from any other
reason whatsoever, than because they are sins, he
does not shun them, but only causes them not to
appear before the world.
Every one has Christian charity, as he per
forms his function faithfully ; for thus, if he
shuns evils as sins, he daily does goods, and is
himself his own use in the common body ; thus
also provision is made for the common good, and
for each one in particular.
Other works are not the proper works of char
ity, but are either its signs, or benefactions, or
duties.

THE FO UR D 0 L 'TRINES. 8 3

PAITH.
Faith and Truth are one, and is with those who
are in Charity.
Faith is the internal acknowledgment of
truth. The internal acknowledgment of truth, which
is Faith, is not given -with any, but those who are
in Charity.
The knowledges of truth and good are not of
Faith, before man is in Charity ; but they are a
store, out of which the faith of charity can be
formed. The Christian Faith, in a universal idea, is
this. The Lord from eternity, who is Jehovah,
came into the world, to subjugate the Hells, and
glorify His Human ; and without this no mortal
could have been saved ; and they are saved who
believe in Him.
The Faith of the present Church, in a universal
idea, is this, God the Father sent His Son to
make satisfaction for the human race ; and by
reason of the merit of His Son, He has mercy,
and saves those who believe this.
They, who are in faith separated from charity,
are represented in the AVord by the Philistines.

84 THE FOUR DOCTRINES.
They, who are in faith separated from charity,
are understood by the Dragon in the Apocalypse.
They, who are in faith separated from charity,
are understood by the he-goats in Daniel and in
Matthew. Faith, separated from charity, destroys the
Church and all things of it.

VII.
THE CANONS OF THE NEW CHURCH.
1.
PROLOGUE TO THE CANONS.
At this day nothing else than the self-evidencing
reason of love will institute the New Church, because
they have fallen.
The Church of this day has erred concerning
God, it has erred concerning faith, it has erred
concerning charity, and it knows nothing of
eternal life ; thus it is in thick darkness.
Upon the idea of God the whole of religion is
founded, and the latter follows according to the
former. This Church is that to which all churches,
from the first in order, have as it were aimed ;
concerning which Daniel prophesied.
The New Church could not have been insti
tuted until the Last Judgment was accomplished,
that holy things might not be profaned.
It was then promised that the spiritual sense
So

86 THE CAXOXS OF THE XEW CHURCH.
of the AVord would be disclosed, and that the
Lord alone is the Word, whose Advent then
takes place.
There is religion with few at this day, because,
It is not known concerning the Lord that
He alone is God, in person and in essence,
in whom is the Trinity ; when neverthe
less all religion is founded upon the
knowledge of God, and the adoration and
worship of Him ;
It is not known that faith is nothing else
than truth, nor whether that which they
call faith is truth or not ;
It is not known what charity is, nor what
evil and good are ;
It is not known what eternal life is.
So far as the truths of life become of life, the
truths of faith become of faith, and not in the
least more or less.
Some are of science, and not of faith.
2.
god the CREATOR.
THERE IS ONE GOD.
THE ONE GOD IS ESSE ITSELF, -\VHICH IS JEHO
VAH. GOD HIMSELF IS PROM ETERNITY, AND HENCE IS
ETERNITY ITSELF.

TIIE CAXOXS OF THE XEW CHURCH. 87
GOD, BECAUSE HE IS ESSE ITSELF, AND FROM
ETERNITY, IS THE CREATOR OF THE UNIVERSE.
THE ONE ONLY GOD IS LOVE ITSELF, AND WISDOM
ITSELF, THUS LIFE ITSELF.
HE CREATED THE UNIVERSE FROM THE DIVINE
LOVE BY THE DIVINE WISDOM ; OR WHAT IS THE
SAME, PROM THE DIVINE GOOD BY THE DIVINE
TRUTH. WITH HIM THE CREATION OF THE UNIVERSE
HAD FOR ITS END AN ANGELIC HEAVEN FROM THE
HUMAN RACE :
CONSEQUENTLY THE < OMMUNICATION AND CON
JUNCTION OF HIS LOVE AND WISDOM WITH MEN
AND ANGELS, AND THENCE THEIR BEATITUDE AND
FELICITY' TO ETERNITY.
THIS END IN GOD THE CREATOR WAS PROM
ETERNITY, AND IS TO ETERNITY ; AND THENCE IS
TIIE CONSERVATION BY HIM OF THE CREATED
TNIVEKSE. GOD, BY HIS DIVINE PROCEEDING, HAS OMNIP
OTENCE, OMNIPRESENCE, AND OMNISCIENCE.
3.
THE UNITY OF GOD.
There is one God.
The supreme and inmost of all the doctrinals
of the Church, and thence the universal of them,

88 THE CAXOXS OF THE XEW CHURCH.
is the knowledge and acknowledgment that God
is one. Unless there were one God, the universe could
not have been created and preserved.
In the man who does not acknowledge God,
there is no Church, thus no Heaven.
In the man who does not acknowledge one
God, but several, nothing of the Church coheres.
There is a universal influx from God, and out
of the angelic Heaven, into the soul of man, that
God is, and that He is One.
Human reason from many things in the world
can perceive, if it will, that God is, and also that
he is One.
Hence it is that in the whole world there is no
nation, which has religion and sound reason,
which does not acknowledge and confess one
God. The Sacred Scripture, and thence the doctrines
of the Churches in the Christian world, teach that
there is one God.
But as to what the one God is, peoples and
nations have differed, and do differ.
They have differed, and do differ, concerning
God, and concerning His Unity, from many
causes.

THE CANONS OF THE NEW CHURCH. 89
4.
THE DIVINE ESSE.
The one God is Esse itself, which is Jehovah.
The one God is called Jehovah from Esse, thus
that it is He who is, who was, and who is to come ;
or what is the same, that He is the First and the
Last, the Beginning and the End, the Alpha and
the Omega.
Hence the one only God is Essence itself. Sub
stance itself, and Form itself; and men and
angels are spiritual essences, substances, and
forms, or images and likenesses, so far as they
draw from that one only Divine Essence, Sub
stance, and Form.
This Divine Esse is Esse in itself.
The Divine Esse in itself is at the same time
the Divine Existere in itself.
The Divine Esse and Existere in itself, can
not produce another Divine, which is Esse and
Existere in itself.
Consequently, another God, of the same Essence
with the one God, is not possible.
A plurality of gods in the ancient ages, and
partly in the modern, has derived its origin from
no other source, than from not understanding the
Divine Essence.

90 THE CANONS OF TIIE NEW CHURCH.
5.
THE INFINITY AND ETERNITY OP GOD.
God Himself is from. Eternity, and hence is
Infinity itself, and Eternity itself.
God, since He was before the world, thus before
spaces and times, is Infinite.
God, since He is and exists in Himself, and all
things in the world are and exist from Him, is
Infinite. God, since after the world was made, He is in
space without space, and in time without time, is
Infinite. God, since He is the all in all things of the
world, and especiall}' the all in all things of
Heaven and the Church, is Infinite.
The Infinity of God, correspondently to spaces,
is called Immensity ; and correspondently to
times, is called Eternity.
Although the Immensity of God is correspond
ently to spaces, and His Eternity correspondently
to times, still there is nothing of s])ace in His Im
mensity, and nothing of time in Ilis Eternity.
By the Immensity of God, is understood His
Divinity as to Esse, and by the Eternity of God,
His Divinity as to Existere ; both in itself, or in
Himself.

THE CAXOXS OF THE NEW CHURCH 91
Every created thing is finite ; and the Infinite
is in finites, as in its receptacles.
Angels and men, since they are create and
thence finite, cannot comprehend the Infinity of
God, nor His Immensity and Eternity, such as
they are in themselves.
Nevertheless, when illustrated by God, they can
see, as through' lattice-work, that God is Infinite.
The Image of the Infinite is also impressed on
varieties and propagations in the world ; on varie
ties, that there is no one thing the same as
another ; on propagations, animate and inanimate,
that the multiplication of one seed may be to in
finity, and prolificatiou to eternity ; besides many
other things.
So far as man and angel acknowledges the
Unity and Infinity of God, he, if he lives well,
becomes a receptacle and an image of God.
It is vain to think what was before the world,
and what is outside of the world ; since before the
world there was no time, and outside of the world
there is no space.
Man, from thought concerning these things,
may fall into a delirium, unless he is in part with
drawn by God' from the idea of space and time ;
which inheres in all and single things of human
thought, and adheres to angelic thought.

92 THE CANONS OF TIIE NEW CHURCH.
6.
THE CREATION OF THE UNIVERSE.
God, because He is Esse itself, and from Eternity,
is the Creator of the Universe.
No one can conceive in idea, and perceive, that
God created the universe, unless he first knows
something concerning the spiritual world, and its
sun ; as also concerning the correspondence, and
hence the conjunction, of spiritual with natural
tilings. There are two worlds ; a spiritual world, where
spirits aud angels are, aud a natural world, where
men are.
There is a sun in the spiritual world, and
another in the natural world ; and the spiritual
world exists and subsists from its sun, and the
natural world by its sun.
The sun of the spiritual world is pure love,
from Jehovah God, who is in the midst of it;
and the sun of the natural world is pure fire.
All that proceeds from the sun of the spiritual
world, is living ; and all that proceeds from the
sun of the natural world, is dead.
Hence all that proceeds from the sun of the
spiritual world, is spiritual ; and all that proceeds
from the sun of the natural world, is natural.

THE CANONS OF THE NEW CHURCH. 93
Jehovah God, by the sun, in the midst of
which He is, created the spiritual world ; and by
this, mediately. He created the natural world.
Spiritual things are suljstantial, and natural
things are material ; and the latter exist and sub
sist from the former, as the posterior from the
prior, or the exterior from the interior.
Hence all things that are in the spiritual
world, are also in the natural world, and the
reverse ; with a difference of perfection.
Since the natural arises from the spiritual, as
the material from the substantial, they are every
where together ; and thus the spiritual by the
natural exercises its activities, and operates its
functions. The idea of creation perpetually exists in the
spiritual world ; since all things which there
exist and are done, are created by Jehovah God
in a moment.
Around every angel in Heaven is an idea of
creation. Between those things which are of the spiritual
world, and those which are of the natural world,
there is a correspondence; and by correspond
ence conjunction.
From these things it is manifest, that the crea
tion of the universe by the one and Infinite God,
can never be conceived, without a previous
kno-wledge of the spiritual world and its sun.

94 THE CANONS OF TIIE NEW CHURCH.
and of correspondence ; and because of this, hy
potheses concerning the creation have come forth,
founded upon naturalism, which are foolish.

LOVE AND WISDOM IN GOD.
The one only God is Love itself, and Wisdom it
self, thus Life itself.
Love and Wisdom are the two essentials and
universals of Life ; Love the Esse of Life, and
Wisdom the Existere of Life from that Esse.
God is Love itself and AVisdom itself, because
He is Esse itself, and Existere itself in itself.
If God were not Love itself and Wisdom itself,
there would be nothing of love and nothing of
wisdom, with the angels in Heaven, and with
men in the world.
So far as angels and men are united to God by
wisdom and love, they are in true love and in
true wisdom.
Heat and light proceed from Jehovah God, by
the sun in the midst of which He is ; and the
heat thence proceeding is Love, and the light
Wisdom. The light thence proceeding is the splendor of
love, which in the AVord is understood by glory.
That light is life itself.

TIIE CANOXS OF TIIE XEW CHUllCH. 95
Angels and men are so far living, as they are
in the wisdom of love from God.
It is similar, whether it be said, that God is
Good itself and Truth itself, or Love itself and
Wisdom itself; since all good is of love, and all
truth is of Avisdom.
Love and -n'isdom are inseparable and indi
visible ; in like manner good and truth ; where
fore such as the love is with angels and men,
such is the wisdom with them ; or what is the
same, such as the good is, such is the truth ; but
not the reverse. 8.
CREATION FROM DIVINE LOVE BY DIVINE WISDOM.
Tlie one only God created the Udverse from the
Divine Love by the Divine Wisdom; or, what is
the same, from the Divine Good by the Divine
Truth. Reason illustrated sees that the first origin of
all things of the world is Love, and that the
world was created from Love by Wisdom. Hence
it is, and from no other source, that the world,
from its firsts to its ultimates, is a work cohering
to eternity.
The world was created from Love by AA^isdom,
thus by the Sun, which is pure Love, in the

96 THE CANONS OF THE NEW CHURCH.
midst of which is Jehovah God ; which may be
seen from the correspondence of love with heat,
and of wisdom with light. By these two, heat
and light, the world subsists, and every year all
things are created upon its surface; and if these
two were witlidrawn, the world would fall into
cliaos, and thus into nothing.
There are three things which follow in order,
and proceed in indivisible companionship, name
ly. Love, Wisdom, and Use.
Love by Wisdom exists and subsists in Use.
These three are in God, and proceed from
God. The created universe consists of infinite recep
tacles of these three.
Since Love and AVisdom exist and subsist in
Use, the created universe is a receptacle of uses,
which, from their origin, are infinite.
Since all good is from God, and good and use
are one, and the created universe is the fullness
of uses in forms, it follows that the created uni
verse is the fullness of God.
That the creation was effected from the Divine
Love by the Divine AVisdom, is understood by
these words in John, In the beginning was the
Word, and the Word was with God, and God was
the Word ; all things were made by Hvm ; and the
world njas made by Him (I, 1, 3, 10). By God
is here understood the Divine Good of Love; and

THE CANONS OF THE NEW CHURCH. 97
by the AA^ord, which also was God, the Divine
Truth of AVisdom.
Evils, or evil uses, did not exist until after
Creation. 9.
THE END OP CREATION.
With the one only God, the Creation of the Uni
verse had for its end an angelic Heaven from the
Human Race.
1. In the created world there are perpetual
progressions of ends; that is, from first ends, by
mediate ends, to ultimate ends.
The first ends are of love, or are relations to
love ; the mediate ends are of wisdom, or are re
lations to wisdom ; the ultimate ends are of use,
or are relations to use. These things are, be
cause all the Infinite things in God, and from
God, are of love, wisdom, and use.
These progressions of ends proceed from firsts
to ultimates, and return from ultimates to firsts ;
and they proceed and return by periods, which
are called the circles of things.
These progressions of ends are more and less
universal ; and these are the complex of singular
ends. The most universal End, which is the End of

98 THE CANONS OF THE NEW CHURCH.
ends, is in God ; and it proceeds from God, from
the firsts of the spiritual world, to the ultimates
of the natural world ; aud from these ultimates it
returns to those firsts, and thus to God.
This most universal End. or End of ends from
God, is an angelic Heaven from the human race.
This most universal End is the complex of all
ends, and of their progressions in both worlds,
spiritual and natural.
This most universal End is the inmost, and is
as the life and soul, the force and conatus, in all
and single created things.
Hence there is a continued connection of all
things in the created universe, from firsts to ulti
mates, and from ultimates to firsts.
From this End, implanted in created things, in
general and in particular, is the preservation of
the universe.
2. Love is spiritual conjunction.
True love cannot rest in itself, and be restrained
within its own limits ; but it wills to go forth, and
to embrace others with love.
True love wills to be conjoined to others, and
to communicate and give its own to them.
True love wills to dwell in others, and in itself
from others.
The Divine Love, which is Love itself, and God
Himself, wills to be in a subject, which is His

THF CAXOXS OF TIIE .XEW CHURCH. 99
image and likeness ; consequently. He wills to be
in man, and man in Him.
In order that this may be done, it follows from
the very essence of the Love which is in God, and
thence from the urgent cause that the universe
must be created by God, in which are earths, and
upon them men, and in men minds and souls,
with which the Divine Love can be conjoined.
Therefore all things, that have been created,
look to man as the end.
Since the angelic Pleaven is formed from men,
from their sjiirits and souls, all things, that have
been created, look to the angelic Heaven as the
end. The angelic Heaven is the very habitation of
God with men, and of men ^vith God.
Eternal beatitudes, felicities, and joys, are at
the same time ends of creation ; because they are
of Love.
This End is the inmost; thus as the life and
soul, and as the force and conatus, in all and
single created things.
This End is God in them.
This End implanted in created things, in
general and in particular, causes the universe to
be preserved in the state created, in so far as the
ends of an opposite love do not obstruct and de
stroy. God, from His Divine Omnipotence, Omnipres-

100 THE CAXOXS OF THE XEW CHURCH.
ence, and Omniscience, continually provides, lest
opposite ends from opposite loves, should prevail,
and the work of Creation be ruined, even to de
struction. Preservation is perpetual creation, as subsist
ence is perpetual existence.

10.
OMNIPOTENCE, OMNISCIENCE, AND OMNIPRESENCE.
God, by His Divine proceeding, has Omnipotence,
Omniscience, and Omnipresence.
The . Omnipotence, Omniscience, and Omni
presence of God do not fall into the human un
derstanding, because the Omnipotence of God is
Infinite Power, the Omniscience of God is Infinite
Wisdom, and the Omnipresence of God is Infinite
Presence, in all the things which have gone forth
and do go forth from Him ; and the Divine Infi
nite does not fall into the finite understand
ing. That God is Omnipotent, Omniscient, and
Omnipresent, is acknowledged without rational
scrutiny ; since this inflows from God into the
superior part of the human mind, and thence
into acknowledgment, with all wdio have religion
and sound reason. It also inflows with those who

mi: CAXOXS OF THE NEW CHUIiCH. lOl
have no religion, but with them there is no recep
tion, and hence no acknowledgment.
That God is Omnipotent, Omniscient, and
Omnipresent, man can confirm himself from
innumerable things which are of reason and at
the same tiaie of religion, as from the following :
God alone is and exists in Himself; and every
other being, and every other thing, from Plim ;
God alone loves, is wise, lives, and acts from
Himself ; and every other being, aud every other
thing, from Him ;
God alone has power from Himself; and every
other being, and every other thing, from Him ;
Consequently, God is the Soul of all ; from
whom all beings and all things are, live, and
move. Unless all and single things in the world and
in Heaven related to the One, who is, lives, and
has power from Himself, the universe would be
dissipated in a moment.
Hence the universe created by God is the full
ness of God. Wherefore He Himself says that
He is the First and the Last, the Beginning and
the End, the Alpha and the Omega, AA^ho was,
and AVho is, and AVho will be, the Omnijiotent.
The preservation of the universe, which is
perpetual creation, is a full testimony that God is
Omnipotent, Omniscient, and Omnipresent.
The opposites, which are evils, do not take away

102 THE CAXOXS OF THE XEW CHURCH.
that God is Omnipotent, Omniscient, and Omni
present ; for evils are outside of subjects, and
outside of created things, and do not penetrate to
the Divine things which are within.
Evils, by the Divine Providence, which also is
universal in most singular things, are more and
more removed from interiors, and cast out to
exteriors, and thus are alienated and separated,
lest they bring any injury to things internal,
which are Divine.
The Divine Omnipotence is by His Human.
This is meant by sitting on the right hand, and
by being the First and the Last, as is said of the
Son of Man in the Apocalypse , and there, that
He is Omnipotent. The reason is, that God acts
from firsts by ultimates, and thus contains all
things. The Lord acts from firsts liy ultimates with
men ; not by anything of man, but by His own
in him. AA^ith the Jews He acted by the AA^ord
with them, thus by His own ; by this He also did
miracles through Elias and Elisha ; but because
the Jews perverted the AVord, God Himself came,
and made Himself the Ultimate. Thus He then
(lid miracles from Himself.
Order was first created, according to which
God acts. Wherefore God made Himself Order.

THE C.iXOXS OF THE XEW CHURCH. 103
11.
GOD THE REDEEMER, JESUS CHRIST.
IN GOD THERE IS DIVINE LOVE AND DIVINE
WISDOM, OR DIVINE GOOD AND DIVINE TRUTH.
HE DESCENDED AS TO THE DIVINE TRUTH.
THIS TRUTH IS THE WORD.
THE HOLY SPIRIT IS THE DIVINE TRUTH, AND
THE POWER OF THE HIGHEST IS THE DIVINE GOOD.
THE HUMAN OF THE LORD IS THE SON OF GOD.
THE LORD HAD TWO STATES WHEN HE WAS IN
THE WORLD, A STATE OP EXINANITION, AND A STATE
OF GL0RIFI1.:ATI0N.
THE LORD UNITED THJC DIVINE TRFTH TO THE
DIVINE GOOD, AND THE DIVINE GOOD TO THE DI
VINE TRUTH, IN HIS HUMAN.
AFTER UNITION HE RETURNED TO THE FATHER.
HE SUCCESSIVELY GLORIFIED HIMSELF.
THIS UNION IS LIKE THAT OF THE SOUL AND
THE BODY. 12.
THE DIVINE LOVE AND "WISDOM.
In Jehovah God there are two thin.gs of the same
essence. Divine Love and. Divine Wisdom, or Divine
Good and Divine Truth.
Universally and singularly, all things in both
worlds, the spiritual and the natural, relate to

104 THE CAXOXS OF THE XEW CHURCtt.
Love and Wisdom, or to Good and Tmth ; since
God the Creator and Establish er of the uni
verse, is Love Itself and Wisdom Itself, or Good
Itself and Trutli Itself.
Just as all things universally and singularly,
in man relate to will and understanding ; since
the will is the receptacle of good, or love, and the
understanding the receptacle of wisdom, or truth.
And just as all things of the universe, as to
existence and subsistence, relate to heat and
light ; and heat in the spiritual world, in its
essence, is love, and light there in its essence is
wisdom ; and heat and light, in the natural world,
corres})ond to love and wisdom in the spiritual
world. Hence it is that all things in the, Church relate
to charity and faith ; since charity is good, and
faith is truth.
Therefore, in the prophetic Word, there are
double expressions, one of which relates to good,
the other to truth ; and thus to Jehovah God,
who is Good Itself and Truth Itself
In the Word of the Old Testament, Jehovah
signifies the Divine Esse, which is the Divine
Good, and God the Divine Existere, which is the
Divine Truth ; and Jehovah God signifies both ;
likewise Jesus Christ.
Good is good, and truth is truth, according to
the quantity and quality of their conjunction.

THE CAXONS OF THE XEW CHURCH 105
Good exists by truth ; consequently, truth is
the form of good, and hence the quality of good.

13.
THE ASSUMPTION OP THE HUMAN.
Jehovah God descended as to Divine Wisdom, or
Divine Truth, and assumed a Human in the Virgin
Mary. Jehovah God assumed a Human, that in the
fullness of time He might become the Redeemer
and Saviour.
He became the Redeemer and Saviour by Jus
tice, which then, as to the Human, He put on.
He could not have become Justice, and thus
the Redeemer and Saviour, as to the Human,
except by the Divine Truth ; since by the Divine
Truth, from the beginning, all things were made
which were made.
The Divine Truth could combat against the
hells, and could be tempted, blasphemed, repro
bated, and suffer;
Bui not the Divine Good ; neither God, except
in a Human, conceived and born according to
Divine Order.
Jehovah God therefore descended as to the
Divine Truth, and assumed a Human.

106 THE CAXOXS OF THE XEW CHURCH.
This is according to the Sacred Scripture, and
according to reason illustrated in it aud from it.

14.
THE WORD MADE FLESH.
This Divine Truth is understood by the Word,
which was made flesh.
Word, in the Sacred Scripture, signifies vari
ous things ; as, for example, it signifies a thing
which really exists ; also the thought of the mind
and thence speech.
It .signifies primarily everything that exists and
goes forth out of the mouth of God, thus the
Divine Truth ; consequently the Sacred Scripture,
since in it is the Divine Truth in its eiBsence and
form ; it is from this that the Sacred Scripture is
called, in one term, the AA^ord.
The Ten AVords of the Decalogue signify all
Divine Truths in a summary.
Hence the Word signifies the Lord, the Re
deemer and Saviour ; since all things in it are
from Him, thus are Himself
From these things it may be seen, that by the
AVord, which was in the beginning with God, and
which was God, and which -was with God before
the world, is understood the Divine Trutii, which

THE CAXOXS OF THE XEW CHl'HCH 107
was before creation in Jehovah, and after creation
from Jehovah ; and finally the Divine Human,
which Jehovah assumed in time; for it is said
that the AA^^ord was made flesh, that is, Man.
The hypostatic AA'ord is nothing else than the
Divine Truth.

15.

THE HOLY SPIRIT AND THE POWER OF THE
HIGHEST.
The Holy Spirit, which came upon Mary, signifies
the Divine Truth; and the Power of the Highest,
which overshadowed her, signifies the Divine Good,
from which the Divine Truth is.
The Holy Spirit is the Divine proceeding, thus
the Divine teaching, reforming, regenerating, and
vivifying. This is the Divine Truth, which Jehovah God
spake by the Prophets, and which the Lord Him
self spake from His own mouth, when He was in
the world.
This Divine Truth, which also is the AA'ord,
was in the Lord by bii'th from conception; and
afterwards was beyond all measure, that is, in
finite!}' increased ; which is understood by tlie
Spirit of Jehovah being given upon Him.
The Spirit of Jehovah is called the Holy Spirit,

108 THE CAXOXS OF THE XEW CHURCH.
because holy in the Word is said of the Divine
Truth. Hence it is, that the Human of the
Lord born of Mary is called the Holy ; and that
the Lord Himself is called the Alone Holy ; and
that others are called holy, not from themselves,
but from Him.
The highest in the Word is said of the Divine
Good ; wherefore the Power of the Highest sig
nifies Power proceeding from the Divine Good.
Hence those two things, the Holy Spirit
coming upon her, and the Power of the Highest
overshadowing her, signify both ; namely, the
Divine Truth and the Divine Good ; the latter
making the soul, and the former the body.
Consequently, those two things in the Lord
when He was born were distinct, as the soul and
body are, but were afterwards united.
In like manner as is done in man, who is born
and afterwards regenerated. 16.
THE SON OP GOD.
The Human of the Lord- Jehovah is the Son of
God sent into the world.
Jehovah God sent Himself into the world, by
assuming the Human.

THE CAXOXS OF THE XEW CHURCH. 109
This Human, conceived from Jehovah God, is
called the Son of God, who was sent into the
world. This Human is called the Son of God, and the
Son of Man ; the Son of God from the Divine
Truth and the Divine Cxood in Him, which is the
Word ; and the Son of IMaii from the Divine
Truth and the Divine Good from Him, which is
the Doctrine of the Church from the AA'^ord.
No other Son of God is understood in the
Word, but He who was born in the world.
A Son of God born from eternity, who is a God
by Himself, is not from the Sacred Scripture ; and
it is also contrary to reason illustrated by God.
This was invented and made by the Nicene
Council, as an asylum, into which those could
betake themselves, who wished to avoid the
scandals disseminated by Arius and his followers,
concerning the Human of the Lord.
The Primitive Cliurch, which was called the
Apostolic Church, knew nothing concerning the
birth of any Son of God from eternity.

17.
EXINANITION AND GLORIFICATION.
The Lord, so far as He was in the Divine Truth

as

to the Human separately, was in the stcde of Ex-

110 TIIE CAXOXS OF THE XEW CHURCH.
inanition ; and so far as He was with the Divine
Good conjointly. He was in the state of Glorifica
tion. The Lord had two states ; one which is called
the state of Exinanition, the other the state of
Glorification. The state of Exinanition, was also a state of
Humiliation before the Father ; and the state of
Glorification, was a state of Unition with the
Father. The Lord, when He was in the state of Exin
anition, or Humiliation, prayed to the Father as
absent or remote ; but when He was in the state
of Glorification, or Unition, He spoke with Him
self, when with the Father ; altogether as the
states of the soul and body with man, before and
after regeneration.
The Lord, when He was in the Divine Truth
separately, was in the state of Exinanition, since
that could be assaulted by the Hells, or by the
devils there, and reprobated liy men ; wherefore
the Lord, when He was in the Divine Truth
separately, could be tempted and suffer.
But on the other hand, the Lord, when He was
in the Divine Good conjointly, could not be
tempted and suffer Ijy devils in hell, nor by men
in the world ; since that cannot be approached,
still less assaulted.

THE CAXOXS OF THE XEW CHURCH. m
The Lord was alternately in these two states
when in the world.
The Lord could not otherwise have become
Justice and Redemption.
A similar thing takes place with the man who
is regenerated by the Lord.
This is manifest from experience, from reason,
and from the Sacred Scripture. 18.
THE TEMPTATIONS OF THE LORD.
The Lord united the Divine Truth with the Divine
Good, and the Divine Good with, the Divine Truth,
thus the Hnnan with the Divine of the Father, and
the Divine of the Father with, the Human, by Temp)-
tntions, and fully by the Passion of the Cross.
The Lord, when He was in the world, admitted
into Himself and underwent grievous and cruel
temptations from the Hells, and at length the
last of them, which was the Passion of the Cross.
The Lord in temptations fought with the Hells,
and conquered and subjugated them.
By this He reduced the Hells to order, and at
the same time the Heavens where angels are, and
the Church where men are ; since the state of the
one continually depends upon the state of the
other.

112 THE CAXOXS OF THE XEW CHURCH.
The Lord also by temptations and reproba
tions, and lastly by the Passion of the Cross, rep
resented the state of the Church, such as it then
was, as to the Divine Truth, thus as to the Word.
The Lord, by the fulfilling of the Word, and
by temptations, and fully by the last of them,
which was the Passion of the Cross, glorified His
Human. Thus He took away the universal damnation,
which threatened not only the Christian world,
but also the whole world, and likewise the angelic
Heaven. This is understood by His bearing and taking
away the sins of the world.
He underwent the temptations and reproba
tions, when He was in the state of Truth sepa
rately, which was the state of His Exinanition.
The conjunction of the spiritual man with the
natural, and of the natural man with the spiritual,
is effected by temptations. 19.
THE GLORIFIED HUMAN.
• After the Unition was accojnplished. He returned
into the Divine in which He was from eternity, to
gether with and in the Glorified Human.
Jehovah God from eternity had a Human such

THE CAXOXS OF THE XEW CHURCH 113
as the angels in heaven have, but of Infinite
Essence, thus Divine ; and tie had not a Human
such as men have on earth.
Jehovah God assumed a Human such as men
have on the earth, according to Plis own Divine
Order; which is, that He should be conceived,
born, grow up, and be imbued successively with
the Divine AA^isdom and the Divine Love.
Thus He united this Human with His Divine
from eternity ; and thus He went forth from the
Father and returned to the Father.
Jehovah God in this Pluman, and by it, ex
ercised justice, and made Plimself the Redeemer
and Saviour.
And by Unition with His Divine, He made
Himself the Redeemer and Saviour to Eternity.
Jehovah God, by the Union of this Human
with His Divine, exalted His Omnipotence ; which
is understood by His sitting on the right hand of
God. Jehovah God in this Human is above the
Heavens, illuminating the universe with the light
of Wisdom, and inspiring into the universe the
power of Love.
They receive these two gratis who approach
Him as a Man, and live according to His pre
cepts. Jehovah God alone is a full Man with the
angels.

114 THE CANONS OF THE NEW CHURCH.
20.
GLORIFICATION SU( CESSIVE.
Jehovah God successively put off' the Human from
the mother, and put on a Hm nan from the Fcdhei^ ;
and thus He made that Human Divine.
The soul of the offspi-ing is from the father, and
in the womb it clothes itself with a body from the
substance of the mother ; analogically, as the
seed in the earth, and from the substance of the
earth. Hence the image of the father is in the body ;
first obscurely, then more and more evidently, as
the son applies himself to the studies and offices
of the father.
The body of Christ, so far as it was from the
substance of the mother, was not Life in itself;
but a recipient of Life from the Divine in Him,
which was Life in itself.
Christ, successively, as He exalted the Divine
Wisdom and the Divine Love in Himself, took
upon Himself the Divine Life, which is Life in
itself. Christ, so far as He took on Life in itself from
the Divine in Him, put oft' the human from the
mother, and put on a Human from the Father.
Christ by this made His Human Divine, and

THE CANONS OF TIIE NEW CHURCH. 115
from the son of Mary He made Himself the Son
of God.
Christ Jesus could thus, and not otherwise, be in
angels and in men, and angels and men in Him.
But because Alary, His mother, afterwards rep
resented the Church, in this respect she is to be
called His mother.
Christ, when He was in the Human of the
mother, was in the state of Exinanition, and
could be tempted, reprobated, and suffer.
In this state He prayed to the Father, because
He was then as it were absent from Him.

21.
THE DIVINE AND HUMAN IN ONE PERSON.
The Divine from eternity, and the Human in time,
united as soul an.d body, are one Person, which is
Jehovah. In Jesus Christ, the Divine from eternity, and
the Human in time, are united as soul and body
in man.
Unition was and is reciprocal, and thus full.
Consequently, God and ]Man, that is, the Di
vine and the Human, are one Person.
In the Human of the Lord all the Divine
things of the Father are together.

116 THE CANONS OF THE NEW CHURCH.
Thus the Lord is the one and only God, Who
has all Power in the Heavens and on earth from
eternity, and to eternity.
He is the First and the Last, the Beginning and
the End, AA'ho was, AVho is, and Who is to come,
the Alpha and the Omega, the Omnipotent.
He is the Father of Eternity, Jehovah Justice,
Jehovah the Saviour and Redeemer, Jehovah
Zebaoth. They who go to Him as Jehovah and Father,
and are united to Him, become His sons, and
are called the sons of God.
These are the receptacles of His Divine Human.

22.
REDEMPTION.
THE CHURCH DECLINES FROM GOOD TO EVIL
SUCCESSIVELY. THE END OF THE CHURCH IS, WHEN THE PO-WER
OF EVIL AND OP HELL IS OVER THE POWER OP
GOOD AND OF HEAVEN.
IN LIKE MANNER, THE CHURCH GOES AWAY
PROM THE INTERNAL TO THE EXTERNAL.
THE END AND PROGRESSION OF THE CHURCH IS
DESCRIBED IN THE WORD.
IN THE END OF THE CHURCH A TOTAL DAMNA
TION THREATENS.

TIIE CANONS OF THE NEW CHURCH. 117
THE LORD REDEEMED MEN AND ANGELS.
THE LORD SUSTAINED THE MOST GRIEVOUS
TEMPTATIONS. REDEMPTION IS NOT POSSIBLE EXCEPT BY GOD
INCARNATE. 23.
THE SUCCESSIVE DECLINE OP THE CHURCH.
The Church in process of time goes away from the
good of charity, and then to the falses of faith, and
dies. There is a Church in the Heavens, and a
Church on earth ; and they make one, as the
internal and external with man.
The Church in the Heavens and on earth is
together before the Lord, and appears before the
angels as one man.
Hence the Church may be compared to a man,
who is first an infant, then a youth, afterwards a
man, and lastly an old man.
When the Church is an infant, it is in the good
of charity ; when as a youth and a man, it is in the
truths of faith from that good; and when an old
man, it is in the marriage of charity and faith.
The Church, when it is and remains such, en
dures to eternity; but otherwise, if it recedes
from the good of charity of its infancy.

118 THE CANONS OF THE NEW CHURCH.
If the Church recedes from the good of charity
of its infancy, it is in thick darkness as to truths,
and falls into falses as a blind man into a pit.
The four essentials of the Church are, a knowl
edge of God, a knowledge of the goods of charity,
a knowledge of the truths of faith, and a life ac
cording to them.
When the Church recedes from charity, it also
recedes from these four essentials ; and then falses
inflow concerning God, charity, faith, aud wor
ship. These falses inflow into the primates of the
Church, and from them into the people, as from
the head into the body.
There are two causes why falses inflow into the
primates, and flow forth from them ; one is the
love of ruling from the love of self; the other is
intelligence from the proprium, and not from the
Sacred Scripture.
Then falses flow forth from one falsity in a
continual series, and this until nothing of truth
remains. The Sacred Scripture, when it is applied to con
firm those things, is totally falsified, and thus
the Church perishes.

THE CANOXS OF THE NEW CHURCH. 119
24.
THE END OF THE CHURCH.
The end of the Church is at hand, when the power
of evil by falses begins to prevail over the power of
good by truths, in the natural world ; and at the
same time the power of Hell over the power of
Heaven. Every man after death comes into his own
good and thence into his own truth, in which he
was in the world ; in like manner into his own
evil and thence into his own falsity.
They who are in good, and thence in truth,
enter into Heaven ; and they who are in evil and
thence in falsity, enter into Hell.
They who are in good on earth, are interiorly
in truths ; and if in falses, still after death they
receive truths comformable to their good ; but it
is otherwise with those who are in evils ; the rea
son is, that good and evil are of the will ; and
the will is the esse of man, and the under
standing exists thence.
From the state of Heaven and Hell, in the
spiritual world, it is known how far good prevails
over evil, or evil over good, on earth ; since every
man after death is gathered to his own, that is,
comes into his own evil, or his own good ; and
Heaven and Hell are from the human race.

120 THE CA NONS OF THE NE W CHUR CH.
This could by no means be known on earth,
for many reasons.
Between Heaven and Hell there is an Inter
stice, into which evil exhaled from Hell ascends,
and good from Heaven descends, and meet each
other. In the midst of the Interstice, is the equilib
rium between good and evil.
From this equilibrium, it is known how far
good prevails over evil, or evil over good.
The Lord weighs this there as in a balance.
This equilibrium is elevated towards Heaven
as evil prevails over good, and is depressed to
wards Hell as good prevails over evil ; because
good from Heaven depresses it, and evil from
Hell elevates it.
This equilibrium is as a footstool to the angels
of Heaven, in which their good terminates, and
upon which it subsists.
According to the degree in which this eriui-
librium is elevated, the felicity of the angels of
Heaven, from their goods and the truths thence,
is diminished.When evil prevails over good on earth, Hell at
the same time prevails over Heaven.
From these things it is manifest that the end of
the Church is at hand, when the power of evil
prevails over the power of good.
It is said, the power of good by truths, and the

THE CANONS OF THE XEW CHURCH. 121
power of evil by falses, because good has power
by truths, and evil has power by falses.

25.
THE INCREASE OF EVIL.
As the Church goes away from good to evil, so
also it goes away from internal worship to external.
So far as evil increases in the Church, the man
of the Church becomes external.
So far as the man of the Church becomes ex
ternal, he becomes double ; that is, he is evil in
internals, and apparently good in externals.
Every man after death becomes at length such
as he was in internals, but not such as he was in
externals. Hence also it is that the world, because it
judges from externals, does not know what the
state of the Church is ; so also, it does not know
how the Church decreases and verges to its end.
Every man has an internal and an external,
which are called the internal and external man.
In the internal man the will rules, thus the
principal love of the life ; but in the external
man the understanding rules, which either mani
festly, or prudently, or cunningly, favors the in
ternal. If the internal man is evil, and the external

122 THE CAXONS OF THE NEW CHURCH.
man good, he is in the latter a dissembler and a
hypocrite. No man is good, as to the internal man, except
from the Lord. 26.
DESCRIBED IN THE WORD.
The progression of the Church to the end, and
the end itself, is described in very many p>laces in
the Word.
The successive decrease of good and truth, and
increase of evil and falsity, in the Church, are
called in the AA''ord vastation and desolation.
The last state, when nothing of good and truth
remains, is there called consummation and cut
ting off.
The end itself of the Church is the fulness of
time. Similar things are also understood in the Word
by evening and night.
And also by these words in the Proiihets and
Evangelists, Then shall the sun be obscured, the
moon shall not give her light, the steers shall fall
from heaven, and the powers of the hruvens shall be
commoved. There is then a Church no longer, except as to
name ; but still this residue is there, namely,

THE CANOXS OF THE XEW CHURCH 123
that man can know and understand truths, and
do goods, if he will.
27.
IMMINENT DAMNATION.
In the end of the Church a total Damnation
threatens men on earth and angels in. the Heavens.
Every .man is in the equilibrium, which is
between Heaven and Hell, and thence in the
freedom of looking and turning himself, either
to Heaven or to Hell.
Every man after death comes first into this
equilibrium, and thus into a state of life similar
to that in which he was in the world.
They who in the world looked and turned
themselves to Heaven, or to Hell, look and turn
themselves in like manner after death.
In the end of the Church, when the power of
evil prevails over the power of good, this equi
librium is distended and filled by the evil, who
stream thither from the world.
Hence this equilibrium is more and more ele
vated towards Heaven, and according to approach
infests the angels there.
All those who are in this elevated ec{uilibrium,
are interiorly infernal and exteriorly moral.
These, because they are such, perpetually

124 THE CAXOXS OF THE NEW CHURCH.
endeavor to destroy Heaven, which is above
them ; which also they do by cunning devices
from Hell, with which, as to their interiors, they
make one.
Hence it is, that in the end of the Church, de
struction and hence damnation, threaten even
the angels of Heaven.
Unless Judgment were then effected, no man
on earth could be saved, nor could any angel in
the Heavens subsist in safety.

28.
REDEMPTION OP MEN AND ANGELS.
Jehovah God, by His Advent into the world, took
away that total Damnation ; and by this He re
deemed men on earth and angels in the Heavens.
Jehovah God came into the world, to deliver
men and angels from the assault and violence of
Hell, and thus from damnation.
He did this by combats against Hell, and by
victories over it ; and He subjugated it, reduced
it into order, and put it under obedience to Him
self. After this Judgment, He also created, that is,
formed, a New Heaven, and by this a New
Church.

THE CAXO.XS OF TIIE XEW CHURCH. 125
By these things Jehovah God put Himself in
the power of saving all, who believe in Him, aud
do His precepts.
Thus He redeemed all in the universal world,
and all in the universal Heaven.
This is the Gospel which He commanded to be
preached in the whole world.
This Gospel is to those who repent, but not to
those who from purpose transgress His jjrecepts.
29.
REDEMPTION TO ETERNITY.
The Lord, when He was in the world, sustained
the most grievous Temptations from the Hells, and
also from the Jewish Church; and by Victories in
them. He reduced all things to order, and at the same
time glorified His Human; and thus He redeemed
angels and men, and redeems them to eternity.
1. All spiritual temptations are combats against
evils and falses, consequently against the Hells ;
and these temptations are more grievous, the
more they invade the spirit of man, and at the
same time his body, and torment both.
The Lord sustained the most grievous tempta
tions of all, because He fought against all the
Hells, and also against the evils and falses of the
Jewish Church.

126 THE CANONS OF THE NEW CHURCH.
His temptations are but little described in the
Evangelists ; only by combats with beasts, that
is, with satans in Hell, forty days in the desert,
and afterwards by infestations from the devil,
and lastly by His sufferings in Gethsemane, and
by the terrible Passion on the Cross. But His
temptations or combats with the Hells, are de
scribed more particularly and more fully in the
Prophets, and in David ; which, because they
were invisible, could not be manifested.
The Lord underwent these temptations, in
order that He might subjugate the Hells, which
infested Heaven and at the same time the
Church ; and that He might deliver angels and
men from that infestation, and thus save them.
The end of all spiritual temptations is the
thorough subjugation of evil and falsity, thus
also of Hell ; and at the same time the thorough
subjugation of the external man, for into him
evils and falses from Hell inflow. For in temp
tations there is a contest for the dominion of evil
over good, and of the external man over the in
ternal ; wherefore, on which side the victory
stands, on that side also stands the dominion.
When therefore victory stands on the side of good,
good takes hold of the dominion over evil, and
also the internal man over the external.
The Lord suffered these temptations from
childhood even to the last period of His life.

THE CAXONS OF THE XEW CHURCH. 127
and thus successively subjugated the Hells, and
successively glorified His Human ; and in the
last temptation upon the cross, which was the
most grievous of all. He fully conquered the
Hells, and made His Human Divine.
2. The Lord fought with the Hells, and also
against the falses and evils of the Jewish Church,
as the Divine Truth Itself, or the A\'ord, which
He Himself was ; and He suffered Himself to be
reprobated, to l.te treated with contempt, and to be
slain, just as the Cliurch had then done with the
Word. Such a thing was done in like manner with
the Prophets, because they represented the Lord
as to the AVord ; consequently with the Lord,
who was the Prophet Himself, because He was
the Word Itself. That it was so done, was ac
cording to Divine Order.
An image of the victories of the Lord over the
Hells, and of the glorification of His Human,
by temptations, is presented in the regeneration
of man ; for as the Lord subjugated the Hells,
and made His Human Divine, so He subjugates
them with man, and makes him spiritual, and
thus regenerates him.
It is known that the Lord snatches man from
the jaws of the Devil, that is, of Hell, and elevates
him to Himself into Heaven ; and that He does

128 THE CAXOXS OF THE NEW CHURCH.
this with man by a withdrawal from evils, which
is eftected by contrition and repentance. These
two are the temptations, which are the means of
regeneration. 3. The Lord as the Prophet bore the iniquities
of the Jewish Church, and did not take them
away. His Glorification, or Unition with the Divine
of His Father, which was in Him as the soul in
man, could not be effected except by reciprocal
operation, the Human co-operating with the
Divine; nevertheless it was principally from the
Divine ; but still the reception, action, or reaction,
was from the Human as from Itself.
But so far as it was conjoined, He acted at the
same time from both.
In like manner as man is regenerated and
becomes spiritual from the Lord.
When an infant He was as an infant ; when a
boy. He was as a boy ; and from boyhood He
grew in wisdom.
He could not be born AA^isdom, but became
Wisdom according to Order.
He progressed to full conjunction.

THE CANONS OF THE NEW CHURCH. 129
30-
REDEMPTION BY GOD INCARNATE.
Redemption could not have been effected, and hence
Salvation could not have been given, except by God
Incarnate. The AVord of the old and new Testament
teaches that God was incarnate.
All the worship of the Church before God be
came incarnate, foreshadowed, and looked to Him,
after He was incarnate ; hence, and from no other
ground, was that worship Divine.
God Incarnate is Jehovah our Justice, Jehovah
our Redemption, Jehovah our Salvation, and
Jehovah our Truth ; and all these are understood
by the two names, Jesus Christ.
God not incarnate could not have fought against
the Hells, and conquer them.
God not incarnate could not have been
tempted, and still less suffer the Cross.
God not incarnate could not have been seen
and known, thus could not have been approached,
and so could not have been conjoined with men
and angfls, except through Himself incarnate.
Faith in God not incarnate is not possible, but
only in Him incarnate.
Hence it is that it was said by the ancients that
9

130 THE CANONS OF THE NEW CHURCH.
no man can see God and live ; and by the Lord,
that no man hath seen the shape of the Father,
nor heard His voice.
God also exhibited Himself to the sight of the
ancients by means of angels, in a human form,
which form was representative of God in
carnate. Every operation of God is effected from firsts
by ultimates, thus from His Divine by His
Human ; hence it is, that God is the Fir.st and
the Last, VA'^ho was. Who is, and AA'ho is to
come. In the Ultimates of God all Divine things are
together ; thus in our Lord Jesus Christ, are all
things of His Father.
From these things it follows, that Redemption
could by no means have been effected except by
God incarnate ;
And that Salvation could not be given except
by God incarnate, thus except by the Lord the
Redeemer and Saviour ; which Salvation is per
petual Redemption.
Hence it is, that they who believe in the Lord
Jesus Christ, have eternal life ; and that they
who do not believe in Him, have not that
life.

THE CANONS OF THE NEW CHURCH. I3I
31.
THE HOLY SPIRIT.
THE HOLY SPIRIT IS THE DIVINE WHICH PRO
CEEDS FROM THE ONE INFINITE, OMNIPOTENT, OM
NISCIENT, .\ND OMNIPRESENT GOD.
THE HOLY SPIRIT, IN ITS liSSENC'E, IS THAT GOD
himself; but in the SUB.IECTS where it IS RE
CEIVED, IT IS THE DIVINE PRO< ¦FEDING.
THE DIVINE, WHICH IS CALLED THE HOLY
SPIRIT, PROCEEDS FR(.iM THAT GOD HIMSELF BY
HIS HUM.VN ; (,'OMPAR.VTIVKLY AS THAT WHICH
PROCEEDS FROM JIAN, TH.VT IS, WHAT HE TEACHES
AND OPERATES, PROCEEDS FROM HIS SOUL BY HIS
BODY. THE DIVINE, WHICH IS CALLED THE HOLY
SPIRIT, PROCEEDINC^ FROM GOD BY HIS HUMAN,
P.VSSES THROUGH THE ANGELIC HEAVEN, AND BY
THIS INTO THE WORLD, THUS BY ANGELS INTO MEN.
HENCE BY MEN TO MEN, AND IN THE CHURCH
ESPECIALLY BY THE CLERGY TO THE LAITY. THE
HOLY IS CONTINUALLY GIVEN, AND IT RECEDES IP
THE LORD IS NOT APPROACHED.
THE DIVINE PROCEEDING, WHICH IS CALLED THE
HOLY SPIRIT, IN THE PROPER SENSE IS THE HOLY
WORD, AND THE DIVINE TRUTH THEREIN.
AND ITS OPERATION IS INSTRUCTION, REFORMA-

132 THE CANONS OF THE NEW CHURCH.
TION, AND REGENERATION, AND HENCE VIVIFICA
TION AND SALVATION.
SO FAR AS ANY ONE KNOWS AND ACKNOWLEDGES
THE DIVINE TRUTH, WHICH PROCEEDS FROM THE
LORD, HE KNOWS AND ACKNOWLEDGES GOD ; AND
SO FAR AS ANY ONE DOES THIS DIVINE TRUTH, HE
IS IN THE LORD AND THE LORD IN HIM.
THE SPIRIT, IN RESPECT TO MAN, IS HIS INTELLI
GENCE, AND WHATEVER THENCE PROCEEDS, AS HIS
OPERATION AND PO-WER.
32.
THE DIVINE PROCEEDING.
The Holy Spirit is the Divine which proceeds
from the one Infin.i.te, Omnipotent, Omniscient, arnd
Omnipresent God, by His Human assumed in the
world. The Holy Spirit is not a God by Himself, or
singly ; nor does it proceed from God by the Son,
according to the doctrine of the present Church.
This does not at all square, because a person is
defined, as not being a part and a quality in
another, but as subsisting- by itself
It is also said, that although the property and
quality of the one are separated from that of the
other, still they are from one indivisible essence.
Hence inevitably results, not only the idea.

THE CANONS OF THE XEW CHURCH l;j;j
but also the confession, of three Gods, which
nevertheless from the Christian faith, are not to
be called three but one, according to the Atha
nasian Creed.
The trutii is, that from eternity, or before cre
ation, there were not three Persons, each of which
Avas God ; thus there were not three infinite, three
uncreate, three immense, eternal, omnipotent
beings, but one.
But after creation there arose a Divine Trinity ;
inasmuch as then from the Father was born the
Son, and from the Father by the Son proceeds
the Holy, which is called the Holy Spirit.
Hence, because the Father is the Soul and Life
of the Son, and the Son is the Human Body of
the Father, and the Holy Spirit is tho Divine pro
ceeding, it follows that they are consubstantial ;
and hence they subsist not singly, hut conjointly.
And because the property of one, according to
order, is derived and ])asses over into the other,
and from this to the third, they are one Person,
thus one God.
Comparatively, as in every angel and in every
man, all operation proceeds from the soul by the
body. Reason, illustrated by the Sacred Scripture, per
ceives this ; consec^uently there is a Trinity of a
Person, which is a Trinity of God; but not a
trinity of persons, because this is a trinity of gods.

134 THE CANONS OF THE NEW CHURCH.
33.
THE HOLY SPIRIT IN ITS ESSENCE GOD.
The Holy Spirit, which proceeds from the one God
by His Human, in its essence is the same God; but
apparently to subjects, wliich are in spaces, it is the
Divine proceeding.
What God was before the creation, He is after
it; thus what He was from eternity. Pie is to
eternity. God before the creation was not in extended
space, so neither is He after creation to eternity.
Consequently, God is in space without space,
and in time without time.
Thus the Holy Spirit, which proceeds from the
one God by His Human, is the same God.
Concerning God, since He is everywhere the
same, it cannot be said that He proceeds, excej-jt
apparently to spaces, because these proceed ;
hence apparently to subjects, which are in spaces.
And since these are in the created world, it
follows that the Holy Spirit there is the Divine
proceeding. The Omnipresence of God fully convinces, tfiat
the Ploly Spirit is the Divine proceeding from
the one and indivisible God, and not a God as
a Person by Himself.

THE CAXONS OF THE NEW CHURCII. 135
34.
PASSES THROUGH HEAVEN TO MEN.
The Divine, which is called the Holy Spirit, pro
ceeding from God by His Hummi, passes through the
angelic Heaven into the world, thus by angels into
men. The one God in His Human is above the
angelic Heaven, appearing there as a sun, from
which proceeds Love as heat, and AAlsdom as
light. Thus the Holy of God, which is called the
Holy Spirit, inflows in order into the Heavens ;
immediately into the supreme Heaven, which is
called the third, immediately and also mediately
into the middle Heaven, which is called the
second ; in like manner into the ultimate Heaven
which is called the first.
It inflows through these Heavens into the
world, and through this into men there.
Nevertheless the angels of Heaven are not the
Holy Spirit.
All the Heavens, together with the C'hurches
on earth, are in the sight of the Lord as one
man. The Lord alone is the Soul and Life of that
man, and all who are animated and live from
Him, are His body ; hence it is said, that the

136 THE CANONS OF TIIE NEW CHURCH.
faithful make the body of the Lord, and that
they are in Him, and Pie in them.
The Lord inflows into the angels of Heaven,
and into the men of the Church, in a certain
likeness as the soul inflows into the body with
man.
35.
BY MEN TO MEN.
Hence by men to men, and in the Church especially
by the Clergy to the Laity.
No one can receive the Holy Spirit, except
from the Lord Jesus Christ, because it proceeds
from God the Father by Him ; aud by the Holy
Spirit is understood the- Divine proceeding.
No one can receive the Holy Spirit, that is, the
Divine Truth and the Divine Good, unless he goes
to the Lord immediately, and is at the same time
in love.
The Holy Spirit, that is, the Divine proceed
ing, can never become man's own, but is con
stantly of the Lord with him.
Therefore the Holy, which is understood by the
Holy Spirit, does not inhere, and does not remain,
except so long as the man who receives it, be
lieves in the Lord, and is at the same time in
the doctrine of truth from the Word, and in a
life according to it.

THE CANOXS OF THE XEW CHURCH. \:\1
The Holy, which is understood by the Holy
Spirit, is not transferred by man to man, but by
the Lord through man to man.
God the Father does not send the Holy Spirit,
that is. His Divine, through the Lord into man;
but the Lord sends it from God the Father.
The clergy, because they are to teach doctrine
from the AA^ord concerning the Lord, and con
cerning Redemption and Salvation by Him, are
to be inaugurated by the solemn promise of the
Holy Spirit, and by the representation of its
translation ; but it is received by the clergy ac
cording to the faith of their life.
The Divine, which is understood by the Ploly
Spirit, proceeds from the Lord through the
clergy to the laity, by preachings, according to
the reception of the doctrine of truth thence.
And by the sacrament of the Holy Supper,
according to repentance before it.
36.
THE HOLY' SPIRIT IS THE WORD.
Tlie Divine proceeding, which is called the Holy
Spirit, in the proper sense is the Word, wherein is
the Holy of God.
The AA^^ord is the Holy itself, in the Christian
Church, from the Divine of the Lord, which is

138 THE CAXOXS OF THE XEW CHURCII
therein and thence ; wherefore the Divine pro
ceeding, which is called the Holy Spirit, in the
proper sense, is the AVord and the Holy of God.
The Lord is the AA'ord, because it is from the
Lord, and concerning the Lord, and thus in its
essence is the Lord Himself.
The Lord, because He is the AA'ord, is alone
Holy ; and He is the Holy One of Israel, who is
so often mentioned in the Prophets, concerning
whom also it is there said that He alone is
God. Hence it is, that the place, where the ark was
in the Tabernacle, was called the Sanctuary and
Holy of Holies ; because in it was the Law, the be
ginning of the AA^ord, over which was the Pro
pitiatory, and over this the Cherubim, all which
signified the Lord as the AVord.
Hence also it is, that the New Jerusalem, which
is the Church that a])proaches the Lord alone,
and draws truths from His VA^^ord, is called Holy,
and also the City of Holiness ; and the men in
whom that Church is, a people of holiness; this
Church is also the kingdom of saints, which will
endure to eternity.
The Prophets and Apostles, because the AA'ord
was written by them, are called saints.
The Holy Spirit, from the Holy AA'ord which is
taught by the Lord, is called the Spirit of Truth ;
of whom the Lord says that He speaketh not

The CAXtJXS OF THE XEW CHURCH 139
from Himself but from the Lord, and that He
Himself is He.
That to him who speaketh a word against the
Holy Spirit, it is not remitted, is because he de
nies the Divinity of the Lord, and the holiness
of the Word ; for he has no religion.
That to him who speaketh a word against the
Son of Man, it is remitted, is because it is re
mitted to him who denies this or that to be
Divine Truth from the AVord in the Church, if
only he believes that in the AA'ord, and from the
AA'ord, are Divine Truths. The Son of Man is
the Divine Truth from the AA^ord in the Church,
and this cannot be seen by all.

37.
THE DIVINE TRINITY.
THERE IS A DIVINE TRINITY ; NAMELY, FATHER,
SON, AND HOLY SPIRIT.
THE FATHER, SON, AND HOLY SPIRIT, ARE THE
THREE ESSENTIALS OF ONE GOD.
THERE WAS NO TRINITY OF GOD BEFORE THE
WORLD WAS CREATED.
THE TRINITY OP GOD, AFTER THE WORLD WAS
CREATED, W.VS MADE IN JESUS CHRIST.
THIS TRINITY IS FROM THE WOKD, AS ALSO FROM
THE apostles' CREED ; BUT NOT FROM THE NICENE.

140 THE CAXOXS OF THE XEW CHURCH.
DISCORDANT IDEAS ARISE PROM THE NICENE
TRINITY. THIS TRINITY HAS PERVERTED THE CHURCH.
IT HAS ALSO FALSIFIED THE WHOLE -WORD.
HENCE IS THAT AFFLICTION AND DESOLATION
PREDICTED BY THE LORD.
THERE IS NO S.\.LV ATION, UNLESS A NEW CHURCH
BE INSTITUTED BY THE LORD.
THE DIVINE TRINITY IS IN THE LORD GOD THE
SAVIOUR ; HENCE HE ALONE IS TO BE APPROACHED,
THAT THERE MAY BE SALVATION, OR ETERNAL
LIFE. 38.
THE TRINITY IN GENERAL.
The idea of the common people concerning the
Divine Trinity, is, that God the Father sits on
high, and His Son at His right hand, and that
they send the Holy Spirit to men.
The idea of the clergy concerning the Trinity,
is, that there are three Persons, each of whom is
God and Lord, and that the three have one and
the same essence.
The idea of the wise amcmg the clergy, is, that
there are three communicable properties and
qualities ; but thuse that are incommunicable are
understood by three persons.
That there is a Divine Trinity is manifest from
the Sacred Scripture, and from reason.

THE CAXOXS OF THE XEW CHURCH. 141
From a trinity of persons there inevitably fol
lows a trinity of gods.
If God is One, the Trinity of God is necessary,
thus the Trinity of a Person.
The Trinity of God, which is also a Trinity of
a Person, is in God Incarnate, or Jesus Christ.
This is confirmed from the Sacred Scripture ;
and also from reason, since there is a trinity in
every man.
The Apostolic Church never thought of a
trinity of persons, as is evident from the Creed of
that Church.
A trinity of persons was first invented by the
Nicene Council.
It was derived thence into the Churches after
that Council, even to the present time.
Not until this day could that doctrine be recti
fied. A trinity of persons has inverted the whole
Church, and falsified all and single things of it.
All say, that it exceeds comprehension, and
that the understanding is to be held captive under
obedience to faith.
In the Lord is the one Trinity, and Unity in
Trinity.

142 THE CAXOXS OF THE XEW CHURCH.
39.
FATHER, SON, AND HOLY SPIRIT.
There is a Divine Trinity ; namely. Father, Son,
and Holy Spirit.
The Unity of God is acknowledged and re
ceived in the whole world, wherever there is re
ligion and sound reason.
Therefore the Trinity of God could not be
known ; for if it had been known, yea, if only
mentioned, man Avould have thought of the
Trinity of God as of a plurality of gods ; which
both religion and sound reason abhor.
Therefore the Trinity of God could not be
known, except from Revelation, thus no otherwise
than from the AVord ; nor could it be received, un
less the Trinity of God were also the Unity of
God, for otherwise there would be a contradiction,
which begets a nonentity.
The Trinity of God did not actually exist, until
the Son of God, the Saviour of the world, was
born ; and not before was there a Unity in Trinity,
and a Trinity in Unity.
The salvation of the human race depends uj^on
the Trinity of God, -R'hich at the same time is a
Unity. By the Trinity of God, which at the same time

THE CAXOXS OF THE XEW CHURCH. 143
is a Unity, the Divine Trinity in one Person is
understood. The Lord, the Saviour of the world, taught
that there is a Divine Trinity ;. namely, Father,
Son, and Holy Spirit.
For He commanded His disciples to baptize in
the name of the Father, of the Son, and of the
Holy Spirit.
He also said He Avould send to them the Holy
Spirit from the Father.
He moreover often mentioned the Father by
name, and called Himself His Son, and ITe
breathed upon the disciples, saying, Receive ye the
Holy Spirit.
Furthermore, when Jesus was baptized in the
Jordan, a voice came forth from the Father, say
ing. This is my beloved Son; and the Spirit in the
form of a dove appeared over Him.
The angel Gabriel also said to Mary, Tlie Holy
Spirit shall come tipon thee, and the Power of the
Highest shall overshadow thee, and the Holy which
is born of thee shall be called the Son of God. The
Highest is God the Father.
The Apostles also in their Epistles often name
the Father, the Son, and the Holy Spirit ; and
John in his first epistle says. There are three that
testify in Heaven, the Father, the Word, and the
Holy Spirit.

144 THE CANONS OF THE NEW CHURCH.
40.
THREE ESSENTIALS OF ONE GOD.
Tliese three. Father, Son, and Holy Spirit, are
three Essentials of one God; since they are one, as
the soul, body, and operation, are one with man.
The Divine Trinity, which at the same time is
Unity, can by no means be comprehended by
any one, except as the soul, body, and proceeding
operation with man.
Therefore in the Christian Church it is every
where acknowledged, that in Christ, God and
Man, that is, the Divine and the Human, are one
Person, as the soul and body in man.
Wherefore he who has knowledge of the union
of the soul and body, and the operation thence,
knows the Trinity, and at the same time the
Unity, of God, in a kind of shadow.
The rational man knows, or may know, that
the soul of the son is from the father, and that
the soul clothes itself with a body in the womb
of the mother, and that afterwards all operation
proceeds from both.
He who has knowledge of the union of the
soul and body, also knows, or may know, that
the life of the soul is in the body, and thus that
the life of the body is the life of the soul.

THE CAXOXS OF TIIE NEW CHURCH. 145
Consequently, that the soul lives, and therefore
sensates and operates, in the body aud from the
body ; and that the body lives, sensates, and oper
ates from itself, while from the soul.
This is because all things of the soul are of
the body, and all things of the body are of the
soul; thence and from no other source is their
union. It is only an appearance that the soul operates
separately, from itself through the body ; when
yet it operates in the body, and from the body.
From these things the rational man, who has
knowledge of the intercourse of the soul and the
body, may comprehend the words of the Lord :
That the Father and He are one ;
That all things of the Father are His, and all
His are of the Father ;
That all things of the Father come to Him ;
That the Father hath given all things into the
hand of the Son ;
That as the Father operates, so also the Son
operates ;
That he who seeth and knoweth the Son, also
seeth and knoweth the Father ;
That they who are one in the Son, are one in
the Father ;
That no one hath seen the Father except the
Son, who is in the bosom of the Father, He hath
set Him forth ;
10

146 THE CANONS OF THE NEW CHURCH.
That the Father is in the Son, and the Son in
the Father ;
That no one cometh to the Father, except
by the Son ;
That as the Father hath life in Himself, so hath
He given to the Son to have life in Himself ;
That in Jesus Christ all the fulness of Divinity
dwelleth bodily.
The Son is the Human of the Father.
From these things it follows, that the Divinity
and Soul of the Son of God, our Saviour, are not
distinctly two, but one and the same.

41.
NO TRINITY BEFORE CREATION.
Before the world was created, there was no Trinity
of God.
The Sacred Scripture teaches, and reason, illus
trated by the Lord therein and thence, sees, that
God is one ; but the Sacred Scripture does not
teach, and reason thence illustrated does not see,
that God was triune before the world was created.
Nor does reason illustrated from the Sacred
Scripture see, that the Son was born from eternit}',
or that the Holy Spirit proceeded from God the
Father by the Son from eternity.

THE CANONS OF THE NEW CHURCH. 147
Hence, a Trinity from eternity is not a real
Trinity, but ideal ; still more a Trinity of Per
sons. A Trinity of Persons in the Divinity, before
the world was created, did not come into the
mind of any one, from the time of Adam even to
the Advent of the Lord ; as is manifest from the
AVord of the old Testament, and from the his
tories of the religion of the ancients.
Neither did it come into the mind of the
Apostles, as is manifest from their writings in the
AVord. Neither did it come into the mind of any one
in the Apostolic Church, which was before the
Nicene Council, as is manifest from the Apostle's
Creed. A Trinity of Persons from eternity is not only
above reason, but contrary to it ; it is contrary to
reason that three Persons created the universe ;
that there were three Persons, and each person
God, and yet there were not three Gods but one.
The future New Church will call the age of
the old Church obscure, or barbarous, when they
worshipped three Gods.
A Trinity of Persons in the Divinity from
eternity was first put forth by the Nicene Council,
as is manifest from the two Creeds, the Nicene
and the Athanasian; and afterwards it was re
ceived as the principal dogma, and as the head

148 THE CANONS OF THE NEW CHURCH.
of doctrines, from that time even to the present
day. For this there were two causes ; first, they did
not know how otherwise to disperse the scandals
of Arius, who denied the Divinity of the Lord ;
second, because they did not understand what is
written by the Evangelist John (I, 1, 2, 10, 14 ;
xvi, 28 ; xvii, 5).
The belief, according to' the Nicene Council,
and the Churches after it, that the Divinity, be
fore the world was created, consisted of three
Persons, each of which was God, and that from
the first Person was born a second, and from
these two went forth a third, is the faith of a
paradox, which is contrary to the reason of the
understanding ; a faith in which there is nothing
of the Church, but is a persuasion of the false,
such as is with those who are insane in the things
of religion.
42.
THE TRINITY AFTER CREATION.
Tlie Trinity of God was made, after the world
was created, a.nd actually in. the fulness of time, and
then in God Incarnate, who is the Lord our Saviour
Jesus Christ.
The Trinity of God did not exist, and could
not exist, before the world was created.

THE CANONS OF TIIE NEW CHURCH. 149
There are three essentials of one Person in
God Man, of which is predicated the Trinity of
God. That God came into the world as the AVord,
and assumed a Human in the virgin Mary, and
that the Holy thence born was called the Son of
the Highest, the Son of God, the Only Begotten
Son, is known from the old Word, where it is pre
dicted, and from the new, where it is described.
Since, therefore, God the Highest, who is the
Father, by His Divine proceeding, which is the
Holy Spirit, conceived the Human in the virgin
Mary, it follows that the Human, born from that
conception, is the Son, and the Divine conceiving
is the Father, and that both together is the Lord
God the Saviour, Jesus Christ, God and Man.
It follows also that the Divine Truth, which is
the Word, in which is the Divine Good, from the
Father, was the seed from which the Human was
conceived. From the seed is the soul, and by
the soul is the body.
In confirmation, this arcanum shall be men
tioned : The spiritual origin of all human seed
is truth from good, but not Divine Truth from
Divine Good, in its own essence, infinite and un
create, as in the Lord, but in its own form finite
and created.
It is known that the soul adjoins to itself a
body, which may serve it for performing uses.

150 THE CANONS OF THE NEW CHURCH.
and that afterwards it conjoins itself to the body
as it serves ; aud this even until the soul becomes
of the body, and the body of the soul. This is
what the Lord says. That He is in the Fcdher, and
the Fatlier in Him.
From these things it follows, that the Trinitv
of God was made after the world was created, and
then in God Incarnate, who is the Lord the
Saviour, Jesus Christ.
43.
THE TRINITY OF GOD IN ONE PERSON.
Tlie Trinity of persons in the Divinity is from the
Nicene Council, and was thence in the Catholic
Church, and in the Churches after it; it is therefore
to be called the Nicene Trinity. But the Trinity of
God in one person, in the Lord God, the Saviour, is
from Christ Himself, and was thence in the Apostolic
Church; and it is therefore to be called the Christian
Trinity ; and this Trinity of God is the Trinity of
the New Church.
1. There are three summaries of the doctrine of
the Christian Church concerning the Divine Trin
ity, and the Divine Unity, which are called Creeds ;
the Apostolic, the Nicene, and the Athanasian.
These three Creeds were acknowledged and
received by the Christian Church, as ecumenical

THE CANONS OF TIIE NEW CHURCH. 151
and catholic, that is, as the universals of doc
trine concerning God, the Father, Son, and Holy
Spirit. From the things put forth in the three Creeds,
it may be gathered, how in each the Trinity of
God in Unity, and the Unity in Trinity, was
understood. For the Apostolic Creed teaches that God the
Father is the Creator of the universe ; that His
Son was conceived by the Holy Spirit, and born
of the virgin Mary ; and that there is a Holy
Spirit. The Nicene Creed teaches that God the Father
is the Creator of the universe ; that the Son was
begotten before all ages, and that He descended
and became incarnate ; and that the Holy Spirit
proceeds from both.
But the Athanasian Creed teaches that the
Father, Son, and Holy Spirit, are three Persons,
co-eternal and co-equal, and that each of them is
Ctod ; and yet that there are not three Gods,
but one ; and, although from the Christian
verity, each person singly is God, still from the
Catholic religion it is not lawful to say three
Gods. From these three Creeds it is manifest, that two
Trinities are taught, one which existed before the
world was created, the other after it ; the Trinity
before the world was created, in the Nicene and

152 THE CANONS OF THE NEW CHURCH.
Athanasian Creeds, but the Trinity after it, in the
Apostolic Creed ; consequently, that the Apos
tolic Cliurch knew nothing of a Son from eter
nity, but only of a Son born in the world, and
thus that Church invoked the latter, and not the
former ; and on the other hand, the Church after
the Apostolic Creed, as it were established anew,
acknowledged a Son from eternity as God, but
not so the Son born in the world.
These two Trinities differ as much from each
other as evening and morning, yea, as night and
day ; and thus both together can by no means be
confirmed in one man of the Church, because re
ligion would perish with him, and with religion
sound reason ; because from the Nicene and
Athanasian Trinity, one God cannot be thought
of, but He can be in the Apostolic Trinity ; and
He can be thought of in this Trinity, because it
is in the Lord Jesus Christ, the Son of God
born in the world.
2. That the Divine Trinity is in the Lord God
the Saviour, Jesus Christ, He Himself teaches, for
He says,
That the Father aud He are one ;
That He is in the Father, and the Father in
Him;
That all things of the Father are His ;
That he that seeth Him seeth the Father ;

THE CANONS OF THE NEW CHURCH. 153
That he that believeth in Him believeth in the
Father ;
And it is according to Paul, that all the ful
ness of Divinity dwelleth in Him bodily ;
And according to John, that He is the true God
and eternal life ;
And according to Isaiah, that He is the Father
of eternity ;
And in the same, that He is Jehovah, the
Redeemer, the only God ;
And that from Redemption He is Jehovah our
Justice ;
And that He is called, God, and Father ;
And that His glory He will not give to an
other ;
Also that the Holy Spirit is from Him.
Now because God is One, and because there is a
Divine Trinity, the Father, Son, and Holy Spirit ;
it follows, that that Trinity is in one Person, and
in the Person of Him who was conceived from
God the Father, and born of the virgin Mary ;
and hence He is called the Son of the Highest,
the Son of God, the only begotten Son.
Since therefore this Divine Trinity, is in the
Lord God the Saviour, Jesus Christ ; it follows,
that He alone is to be approached, invoked, and
worshipped ; and when this is done, the Father is
at the same time approached, and man receives
the Holy Spirit.

154 THE CANONS OF THE NEW CHURCH.
Since the Divine Trinity, and at the same time
the Divine Unity, is in the Lord Jesus Christ,
the Redeemer and Saviour of the world, this is
the Trinity of the New Church.

44.
FALSIFICATION OF THE WORD.
The confirmation of a Trinity of Persons, each
of which is a God from eternity, according to the
Nicene and Athanasian Creeds, has falsified the
whole Word.
Every heretic can confirm, and does confirm,
his heresy by the Word, since this is written by
appearances and correspondences ; wherefore the
Word is called by some the book of all heresies.
Man after confirmation does not see otherwise
than that his dogmas are true, although they are
false. A plurality of Gods can be confirmed by many
things from the Word; also the faith imputing
the merit of Christ, in which three Gods singly
have their parts ; and also that the works of char
ity contribute nothing to faith, and thus to salva
tion. A plurality of Gods can be confirmed by these
things :

THE CANONS OF THE NEW CHURCH. 155
That a Trinity wa:^ named by the Lord ;
That a Trinity appeared when the Lord was
baptized ;
That there are three who testify in Heaven,
the Father, the AA^ord, and the Holy Spirit ;
That Jehovah God said. Let us make man in
our image and likeness ;
That three angels appeared before Abraham,
who were called Jehovah ;
That in the new Word, the Father, Son, and
Holy Spirit are often named by the Lord in the
Evangelists, and by the Apostles in the Epistles,
and it is not there said that they are one.
Also that faith is imputative of the merit of
Christ, and that this fai^h alone is saving, and
that the works of charity do not conduce to salva
tion. Beside this, a mind given to ratiocination
may add to them creeds of its own, and estab
lish them.
All and each of these cannot be seen as false,
and thus cannot be dissipated, unless reason,
illustrated by the Lord, confirm by means of the
Word that God is one, and that there is a con
junction of charity and faith.
When this is so done, it appears clearly, that a
theology founded upon a Trinity of Persons, each
of which is God, and upon a faith appropriated
to each one singh', and upon the unavailableness
of charity for salvation, has falsified the whole

156 THE CANONS OF THE NEW CHURCH.
Word ; chiefly because these three, God, Charity,
and Faith, are together the universals of religion,
to which all and single things of the Word, and
hence of Heaven and the Church, relate.
Hence results this enormity, that the confirmer
thinks of three gods, because of one from three,
wherever he reads of the Father, Son, or Holy
Spirit, yea, wherever he reads of Jehovah and
God ; he also thinks of no other than the faith
imputing the merit of Christ, wherever he reads
of faith ; and he thinks of charity as not con
tributing anything to salvation, or he thinks of
that faith in the place of it, wherever he reads of
charity. Confirmation once imbued bears this
with itself.
45.
AFFLICTION AND DESOLATION OF THE CHURCH.
Hence is that Affliction and that Desolation in the
Christian Church, wliich were predicted by the Lord
in the Evangelists, and in Daniel.
The Lord when He spoke with the disciples
of the Consummation of the Age, and of His
Advent, that is, of the end of the Church of this
day, and the beginning of the New Church,
predicted these things, namely, Then shall be
great affliction, such as was not from the beginning

THE CAXOXS OF THE XEW CHURCH. 157
of the world until now, nor shall be ; also. There
shall be the abomination of desolation, predicted
by Daniel the prophet ; for after the affliction of
those days the sun shall be darkened, and the
moon shall not give her light, and the powers of
the Heavens shall be commoved.
That there is such affliction and desolation in
the Church, is altogether unknown and unseen in
the world, because it is everywhere said therein,
that they are in the light itself of the Gospel ; so
that if an angel should descend from Heaven, and
teach anything else, he would not be believed.
But this predicted affliction and desolation ap
pears in clear light in the spiritual world, since
all men come into that world after death, and
remain in the religion in which they were in the
natural world ; for light there is spiritual, which
uncovers all things.
When the clergy are there interrogated concern
ing God, Faith, and Charity, which are the three
essentials of the Church, and thence of salvation,
they answer scarcely otherwise than as blind men
in pits.
When the laity are interrogated concerning
these three essentials, they know almost nothing.
When the latter and the former are explored,
as to whether they have in themselves anything
of God, of Faith, and of Charity, it is observed
that they have nothing, consequently nothing of

158 THE CAXOXS OF THE XEW CHURCH.
Heaven, of the Church, and of salvation ; except
with those who have done goods from religion,
since these in the spiritual world are receptive of
faith in the Lord God the Saviour.
From these few things it is manifest, whence is
that great affliction, which was not from the be
ginning of the world, nor shall be ; and whence
is that abomination of desolation, which the
Lord predicted would be at the end of the pres
ent Church.
That such affliction was not from the begin
ning of the world, nor shall be, is because the
Gentiles, and the Jews themselves, were ignorant
of the Lord God the Saviour, as the Fountain of
Salvation, and ignorance excuses ; but it is other
wise with Christians after His Advent, to whom
this has been revealed in the Word of both
Testaments.
46.
THE RISE OF A NEW CHURCH.
Unless a New Church exist, which shall abolish
the faith of the old Church, which is in three gods,
and teach a new Faith, which is in one God, thus
in the Lord God the Saviour Jesus Christ, no fiesh
could be saved, according to the words of the Lord.
The Lord, when He spoke with the disciples
of the Consummation of the Age, and His Ad-

TIIE CAXOXS OF TIIE NEW CHURdL I59
vent, that is, of the end of the present Church,
and the beginning of the New Church, then, after
He had described the desolation and affliction,
said, Unless those days be shortened, no fi.esh can be
saved, that is, they would altogether perish in
eternal death.
The reason is, that by the faith of the present
Church there is no conjunction with God, and
hence no salvation ; for this depends solely upon
conjunction with G-od ; yea, salvation is that
conjunction. For that faith is a faith in three gods, and
faith unless it be in one God does not conjoin ;
moreover, that faith cannot be united with
charity, and faith not united with charity, thus
faith alone, does not conjoin.
Hence it follows, that unless a New Church be
established by the Lord, which shall abolish that
faith, and teach a new faith, which is a faith in
one God, and is at the .same time united with
charity, no flesh could be saved, that is, no man
could be saved.
The faith of the present day has destroyed the
universal Church and falsified the whole Word ;
wherefore unless a New Church be established
by the Lord, which shall restore both the Church
and the Word to its integrity, no flesh could be
saved. Those who are in the faith of the present Church,

160 THE CANOXS OF TIIE NEW CHURCH.
dive understood by the dragon in the Apocalypse,
and by the false prophet : and the faith itself by
the pit of the abyss, out of which locusts went
forth ; and also by the great city which is spirit
ually called Sodom and Egypt, where the two wit
nesses were slain ; and by the New Jerusalem
there, the New Church is understood.
Since it is there said, that after the dragon and
false prophet were cast into Hell, the New Jeru
salem descended out of Heaven from God ; it is
manifest, that after the faith of the present Church
is damned, the New Church will descend out of
the New Heaven from the Lord, and be in
stituted. From these things it is manifest, that unless a
New Church exist which shall abolish the faith
in three gods, and receive a faith in one God, thus
in the Lord Jesus Christ, and which at the same
time conjoins this faith with charity into one
form, no flesh could be saved.
It may also be seen above, that Redemption
could not have been effected, nor could salvation
have thence been given, except by God Incarnate,
thus by no other than by God the Redeemer,
Jesus Christ, for salvation is perpetual Redemp
tion ; also that God, Faith, and Charity are the
three essentials of the Church, and that upon
them universal theology, thus the Church, de
pends. AA^herefore, when falses concerning these

THE CAXOXS OF THE XEW CHURCH. 161
three essentials are taught and imbibed, there is
110 salvation to man.
No one can hereafter come into Heaven, unless
he be in the doctrine of the New Church, as to
faith and life. The reason is, that the New
Heaven, which has now been established by the
Lord, is in faith and life according to that
doctrine.

11

VIII.
THE LAST JUDGMENT.
The Last Judgment is not in the natural, but in
the spiritual world.
The destruction of the world is not meant by
the day of the Last Judgment.
The procreations of the human race on the
earth will never cease.
The human race is the basis, on which
Heaven is founded.
The human race is the seminary of Heaven.
The extension of Pleaven, which is for
angels, is so immense, that it cannot be
filled to eternity.
They are few respectively, of whom Heaven
is as yet.
The perfection of Heaven increases accord
ing to plurality.
Every Divine AA^ork looks to infinity and
eternity.
Heaven and Hell are from the human race.
All who have ever been born men, from the
162

THE LAST JUDGMENT. 163
beginning of creation, and are deceased, are in
Heaven or Hell.
The Last Judgment must be where all are
together, thus in the spiritual world, and not on
the earth.
The Last Judgment exists, when the end of
the Church is ; and the end of the Church is,
when there is no faith, because no charity.
All things which are predicted in the Apoc
alypse, are at this day fulfilled.
The Last Judgment has been accomplished.
Babylon has been destroyed.
The former Heaven has been abolished.
The state of the world and of the Church here
after, will be similar to what it has been hitherto,
in the external form, but dissimilar in the in
ternal.

IX.

INFLUX, OR THE INTERCOURSE OF THE
SOUL AND THE BODY.
Who does not know, or may not know, that the
good of love and the truth of faith inflow from God
into man, and that they inflow into his soul, and are
felt in his mind, and that they flow forth from the
thought into the speech, and from the will into the
actions. There are two worlds, the spiritual world, where
spirits and angels are, and the natural world,
where men are.
The spiritual world existed and subsists from
its own sun, and the natural world from its
own sun.
The sun of the spiritual world is pure love
from Jehovah God, who is in the midst of it.
From that sun proceed heat and light, and the
heat proceeding from it in its essence is love, and
the light thence in its essence is wisdom.
Both that heat and that light inflow into man,
the heat into his will, producing there the good
164

LXFLUX. 1G5

tl)

of love, and the light into his understanding
producing there the truth of wisdom.
Those two, heat and light, or love and wisdom,
inflow conjointly from God into the soul of man,
and by this into the mind, into its affections and
thoughts, and from these into the senses, speech,
and actions of the body.
The sun of the natural world is pure fire, and
by this sun the world of nature existed and
subsists. Hence everything that proceeds from this sun,
regarded in itself, is dead.
The spiritual clothes itself with a natural, as
man clothes himself with a garment.
Spiritual things, so clothed in man, cause him
to be able to live a rational and moral man, thus
a spiritually natural man.
The reception of that influx, is according to the
state of love and wisdom with man.
The understanding with man can be elevated
into the light, that is, into the wisdom, in whieli
the angels of Heaven are, according to the culti
vation of the reason ; and his will can be elevated
in like manner into the heat of Heaven, that is,
into the love, according- to the deeds of the life ;
but the love of the will is not elevated, except so
far as man wills and does the things, which the
wisdom of the understanding teaches.
It is altogether otherwise with beasts.

166 INFLUX.
There are three degrees in the spiritual world,
and three degrees in the natural world, hitherto
unknown, according to which all influx takes
place. Ends are in the first degree, causes in the
second, and effects in the third.
From these things it is manifest, what spiritual
influx is, from its origin to effects.

X.
THE DIVINE LOVE AND WISDOM.
1.
god.
God is Divine Love and Divine Wisdom.
Love is the life of man.
God alone, thus the Lord, is Love itself, be
cause He is Life itself; and angels and men are
recii^ients of Life.
The Divine is not in space.
God is Man Himself.
Esse and Existere in God Man are distinctly
one. In God Man infinite things are distinctly one.
There is one God Man, from AAHiom all things
are. The Divine Essence itself is Love and AA'isdom.
The Divine Love is of the Divine AA'isdom, and
the Divine Wisdom is of the Divine Love.
The Divine Luve and the Divine AA'isdom are
Sub.stance and Form.
The Divine Love and the Divine AA'isdom are
167

168 THE niVIXE LOVE AND WISDOM.
Substance and Form in themselves, thus the
Itself and the Only.
The Divine Love and the Divine Wisdom can
not but be and exist in others created by itself.
All things in the universe were created by the
Divine Love and the Divine Wisdom of God Man.
All things in the created universe are re
cipients of the Divine Love and the Divine
AVisdom of God Man.
All created things in a certain image relate to
man. The uses of all created things ascend by de
grees, from ultimates to man, and through man
to God the Creator, from whom they are.
The Divine fills all spaces of the universe with
out space.
The Divine is in all time without time.
The Divine in the greatest and least things is
the same. 2.
THE SPIRITUAL SUN.
Tlie Universe with all things of it was created by
God, by means of the two Suns, the spiritual and the
natural. The Divine Ijove and the Divine AA^isdom ap
pear in the spiritual world as a Sun.
From the Sun, which exists from the Divine

TIIE DIVLXE LOVE AND WISDOM. 16<)
Love and the Divine AA^isdom, heat and light
proceed. That Sun is not God, but it is the Proceeding
from the Divine Love and Divine AA'isdom of
God Man ; in like manner the heat aud light
from that Sun.
Spiritual heat and light, by proceeding from
the Lord as a Sun, make one, as His Divine Love
and Divine AVisdom make one.
The Sun of the spiritual world appears in a
middle altitude, distant from the angels, as the
sun of the natural world is distant from men.
The distance between the Sun and the angels
in the .spiritual world is an appearance, according
to the reception of the Divine Love and the
Divine AA^isdom by them.
The angels are in the Lord, and the Lord in
them ; and because the angels are recipients, the
Lord alone is Heaven.
In the spiritual world the east is where the
Lord appears as a Sun, and the remaining quar
ters are thence.
The quarters in the spiritual world are not
from the Lord as a Sun, but from the angels, ac
cording to reception.
The angels turn their face continually to the
Lord as a Sun, and thus have the south to the
riarht, the north to the left, and the west behind
them.

170 THE DIVINE LOVE AND WISDOM.
All the interiors of the angels, both of mind
and body, are turned to the Lord as a Sun.
Every spirit, whatever his quality, turns in like
manner to his ruling love.
The Divine Love and Divine Wisdom, which
proceed from the Lord as a Sun, and make the
heat and light in Heaven, is the Divine proceed
ing, Avhich is the Holy Spirit.
The Lord created the universe and all things
of it, by means of the Sun, which is the first pro
ceeding of the Divine Love and Divine AA'^isdom.
The sun of the natural Avorld is pure fire, and
hence dead ; and nature, because it draws its
origin from that sun, is dead.
Without two Suns, the one living and the other
dead, there can be no creation.
The end of creation exists in ultimates ; which
end is, that all things may return to the Creator,
and that there may be conjunction.

3.
DEGREES.
All created things are in Degrees.
1. In the spiritual world there are atmospheres,
Avaters, and earths, as in the natural Avorld ; but
the former are spiritual, and the latter natural.

THE DIVINE LOVE AND WISDOM. 171
There are Degrees of love and Avisdom, and
thence Degrees of heat and light, also Degrees of
atmospheres. Degrees are of a two-fold kind, degrees of alti
tude and degrees of latitude.
The Degrees of altitude are homogeneous, and
one is from the other in a series, like end, cause,
and effect.
The first Degree is the all in all things of the
following degrees.
All perfections increase and ascend Avith De
grees, and according to Degrees.
In successive order, the first Degree makes the
highest, and the third the lowest ; but in simul
taneous order, the first Degree makes the inmost,
and the third the outmost.
The ultimate Degree is the complex, continent,
and basis of the prior degrees.
Degrees of altitude, in their ultimate, are in
fulness and poAver.
Degrees of both kinds are in the greatest and
least of all things that have been created.
There are three Degrees of altitude, infinite
and uncreate, in the Lord, and three finite and
created Degrees in man.
These three Degrees of altitude are in every
man from birth, and may be successively opened ;
and as they are opened, man is in the Lord, and
the Lord in him.

172 TIIE DIVINE LOVE AXD WISDOM.
Spiritual light inflows by three Degrees with
man, but not spiritual heat, except so far as man
shuns evils as sins, aud looks to the Lord.
If the superior Degree, which is spiritual, is
not opened Avith man, he becomes natural and
sensual. Since in the world it is not known Avhat the
spiritual man is, and what the natural, therefore
it shall be distinctly told as follows :
What the natural man is, and what the
spiritual man.
The quality of the natural man, with whom
the spiritual degree is opened.
The quality of the natural man, with whom
the spiritual degree is not opened, but still
not closed.
The quality of the natural man, with whom
the spiritual degree is altogether closed.
AVhat the difference is between the life of a
natural man, and the life of a beast.
The natural Degree of the human mind, re
garded in itself, is continuous, but by correspond
ence with the two superior Degrees, while it is
elevated, it appears as if discrete.
The natural mind, because it is the covering
and continent of the superior Degrees of the
human mind, is reactive ; and if the superior
Degrees are not opened, it acts against them, but
if they are opened, it acts with them.

THE DIVIXE LOVE AXI> WISDOM. 17;;
2. The origin of evil is from the abuse of the
faculties, proper to man, Avhicli are called ration
ality and liberty.
That the origin of evil is from the abuse of
those faculties, shall be told in the following
order :
The evil man, equally with the good man,
enjoys those faculties.
The evil man abuses them, to confirm evils
and falses ; and the good man uses them,
to confirm goods and truths.
Evils and falses confirmed with man re
main, and become of his love and thence
of his life.
The things which become of the love and
life, are inborn in the offspring.
All evils and the falses thence, both those
that are inborn, and those that are super
induced, reside in the natural mind.
Evils and falses are wholly opposite to goods
and truths, because evils and falses are diabolical
and infernal, and goods and truths are Divine
and heavenly.
Since many do not know the quality of evil,
and that it is altogether opposite to good, and yet
it is important that it should be known, the sub
ject shall be examined in the folloAving order :
The natural mind, which is in evils and in
falses thence, is a form and image of Hell.

174 THE DIVIXE LOVE AXD WISDOM.
The natural mind, Avhich is a form or
image of Hell, descends by three Degrees.
The three Degrees of the natural mind,
which is a form and image of Hell, are
opposite to the three Degrees of the
spiritual mind, which is a form and image
of Heaven.
The natural mind, whicJi is Hell, is Avholly
opposite to the spiritual mind, which is
Heaven.
All things of the three Degrees of the natural
mind, are included in the AVorks, which are done
by the acts of the body.

4.
THE CREATION.
The End of the Creation of the Universe is that
the angelic Heaven might exist.
1. The Lord from Eternity, Avho is Jehovah,
created the universe and all things of it from
Himself, and not from nothing.
The Lord from Eternity, or Jehovah, could not
have created the universe and all things of it,
unless He Avere a Man.
The Lord from Eternity, or Jehovah, produced
from Himself the sun of the spiritual world, and

THE DIVIXE LOVE AXD WISDOM. 175
from that sun created the universe and all things
of it.
In the Lord there are three things, which are
the Lord, the Divine of Love, the Divine of
AA^isdom, and the Divine of Use ; and these three
are presented in appearance outside of the sun of
the spiritual world, the Divine of Love by heat,
the Divine of Wisdom by light, and the Divine of
Use by the atmosphere, which is the continent.
The atmospheres, AA'hich are three in both
worlds, the spiritual and the natural, in their
ultimates terminate in substances and matters,
such as are on the earth.
Those substances and matters are also of
three degrees.
They are held in connection by the encom
passing atmospheres.
They are accommodated to produce all uses
in their forms.
In the substances and matters, from which the
earths are, there is nothing of the Divine in itself,
but still they are from the Divine in itself
All uses, Avhich are the ends of creation, are in
forms, and they take on forms from the sub
stances and matters such as are on the earth.
In earths there is a conatus to produce uses
in forms, or forms of uses.
In all the forms of uses there is an image of
creation.

176 THE DIVIXE LOVE AXD WISDOM.
In all the forms of uses there is an image of
man.
In all the forms of uses there is an image of
the Infinite and the Eternal.
2. All things of the .created universe, regarded
from uses, relate to man in an image ; and this
testifies that God is a Man.
All things created by the L(ird are uses; and
they are uses in the order, degree, and respect, in
AA'hich they have relation to man, and by man to
the Lord from whom they are.
The uses which relate to man regard these
three. Uses for sustaining the body.
Uses for perfecting the rational.
Uses for receiving the spiritual from the
Lord.
Evil uses were not created by the Lord, but
they arose together Avith Hell.
That good uses are from the Lord, and that
evil uses are from Hell, shall be demonstrated in
this order :
What is understood by evil uses on earth.
All things that are evil uses are in Hell, and
all that are good uses in Heaven.
There is a continual influx from the spiritual
world into the natural world.
Influx from Hell operates those things that

TIIE DIVINE LOVE AND WISDOM. 177
are evil uses, in places where those things
are that correspond.
The ultimate spiritual, separated from what
is above it, operates this.
There are tAVO forms, into Avhicli operation
takes place by influx, the A'egetable and
the animal form.
Both forms, as long as they exist, receive the
means of propagation.
The visible things in the created universe
testify, that na'ture has produced nothing and
does produce nothing ; but that the Divine has
produced and does produce all things from itself,
and through the spiritual world.

5.
THE CREATION OF MAN.
Man was created into the image of God, and ac
cording to His likeness.
1. Two receptacles and habitations for Himself,
have been created and formed by the Lord with
man, which are called will and understanding ;
the will for His Divine Love, and the under
standing for His Divine Wisdom.
The will and understanding, which are the re
ceptacles of Love and Wisdom, are in the brains,
12

178 THE DIVINE LOVE AND WISDOM.
in the whole and in every part of them ; and thence
in the hody, in the whole and in every part of it.
Love and wisdom, aud hence the will and
the understanding, make the life itself of
man.
The life of man is in its principles in the
brains, and in its principiates in the
body.
As the life is in its principles, such it is in
the whole and in every part.
Life, by those principles, is from every part
in the whole, and fi'om the Avhole in every
part.
As the love is, such is the wisdom, and hence
such is the man.
There is a correspondence of the will with
the heart, and of the understanding with the
lungs. All things of the mind relate to the will and
understanding, and all things of the body
to the heart and lungs.
There is a correspondence of the will and
understanding with the heart and lungs,
and hence a correspondence of all things
of the mind with all things of the body.
The will corresponds to the heart.
The understanding corresponds to the lungs.
By that corresp<indence many arcana can be
disclosed concerning the will and under-

TIIE DIVINE LOVE AND WISDOM. 179
standing, thus also concerning love and
wisdom.
The mind of man is his spirit, and the spirit
is a man ; and the body is the external,
by which the mind or spirit sensates and
acts in the world.
The conjunction of the spirit of man with
the body, is hy the correspondence of his
will and understanding with his heart and
lungs, and their disjunction is by non-
correspondence.
2. From the correspondence of the heart with
the will, and of the understanding with the lungs,
all things may be known, that can be known, of
the A\'ill and understanding, or of love and wisdom,
thus of the soul of man.
Love or the will is the life itself of
man.
Love or the will strives continually toward
the human form, and toward all things of
that form.
Love or the Avill, without a marriage A\'ith
wisdom or the understanding, cannot do
anything by its human form.
Love or the will prepares a house, or bridal
bed, for the future consort, which is wisdom
or the understanding.
Love or the will prepares all things in its

180 THE DIVINE LOVE AND WISDOM.
human form, that it may act conjointly
with wisdom or the understanding.
After the nuptials, the first conjunction is by
the affection of knowing, from which is the
affection of truth.
The second conjunction is by the affection of
understanding, from which is the percep
tion of truth.
The third conjunction is by the affection of
seeing truth, from Avliich is thought.
Love or the Avill, by these three conjunctions,
is in its sensitive and active life.
Love or the will introduces wisdom or the
understanding into all things of its house.
LoA'e or the aa'HI does nothing, but in con
junction with wisdom or the under
standing.
Love or the will conjoins itself to wisdom or
the understanding, and causes wisdom or
the understanding to be reciprocally con
joined.
Wisdom or the understanding, by means of
the power given to it by love, can be
elevated, and receive the things which are
of light from Heaven, and perceive them.
Love or the will can in like manner be
elevated, and receive the thing* Avhich are
of heat from Heaven, if it loves its con
sort wisdom, in that degree.

THE DIVINE LOVE AND WISDOM. 181
Otherwise love or the Avill draws down wisdom
or the understanding from its elevation, to
act as one Avith itself.
Love or the will is purified in the under
standing, if they are elevated together.
Love or the will is defiled in the understand
ing, and by it, if they are not elevated
together.
Love, i^urified by wisdom in the understand
ing, becomes spiritual and celestial.
Love, defiled in the understanding and by it,
becomes natural, sensual, and corporeal.
The faculty of understanding, which is called
rationality, and the faculty of acting, which
is called liberty, still remain.
Spiritual and celestial love is love towards
the neighbor, and love to the Lord ; and
natural and sensual love is love of the
world, and love of self.
It is similar with charity and faith, and their
conjunction, as Avith the Avill and under
standing, and their conjunction.

XI.
THE DIVINE PROVIDENCE.
1.
THE DIVINE GOVERNMENT.
The Divine Providence is the Government of the
Divine Love and Divine Wisdom of the Lord.
The universe, with all and single things of it,
was created from the Divine Love by the Divine
Wisdom. The Divine Love and Divine Wisdom proceed
as one from the Lord.
But because it is not known, how two things,
distinct from each other, can act as one, it is to be
shown. That a one without a form is not given, but
that the form itself makes a one ;
That a form makes the more perfect a one, as
those things which enter into the form,
are distinctly other and yet united.
This one is in a certain image in every created
thing. 182

THE DIVINE PROVIDENCE. 183
It is of the Divine Providence, that every
created thing, in general and in particular, is such
a one ; and if not, that it should become so.
The good of love is not good, except so far as it is
united to the truth of wisdom ; and the trutii of
wisdom is not truth, except so far as it is united
to the good of loA'e.
The good of love, not united to the trutii of
Avisdom, is not good in itself, but it is apparent
good ; and the truth of Avisdom, not united to the
good of love, is not truth in itself, but it is ap
parent truth.
The Lord does not suffer that anything should
be divided ; wherefore, it must either be in good,
and at the same time in truth, or it must be in
evil, and at the same time in falsity.
That which is in good, and at the same time in
truth, is something ; and that which is in evil,
and at the same time in falsity, is not any
thing. The Divine Providence of the Lord causes,
that evil and falsity together should serve for
equilibrium, for relation, and for purification, and
thus for the conjunction of good and truth with
others.

184 THE DIVINE PROVIDENCE.

THE END OF THE DIVINE PROVIDENCE.
Tlie Divine Providence of the Lord has for its end
a Heaven from the Human Race.
Heaven is conjunction with the Lord.
Man from creation is such, that he can be more
and more nearly conjoined to the Lord.
It shall be told in a few words,
How man is more and more nearly conjoined
to the Lord ;
And how this conjunction appears nearer and
nearer.
The more nearly man is conjoined to the Lord,
the Aviser he becomes.
The more nearly man is conjoined to the Lord,
the happier he becomes.
The more nearly man is conjoined to the Lord,
the more distinctly he appears to himself as if he
were his own, and the more evidently he takes
notice that he is the Lord's. 3.
THE INFINITE AND THE ETERNAL.
The Divine Providence of the Lord, in all that it
does, regards the Infinite and the Eternal.
The Infinite in itself, and the Eternal in itself, is
the same as the Divine.

TIIE DIVINE PROVIDENCE. 185
The Infinite and Eternal in itself, cannot do
otherwise than look at the Infinite and Eternal
from itself in things finite.
The Divine Providence in all that it does, looks
at the Infinite and Eternal from itself, especially
in saving the human race.
There is an image of the Infinite and Eternal
in the variety of all things.
There is an image of the Infinite and Eternal
in the fructification and multiplication of
all things.
An image of the Infinite and Eternal appears
in the Angelic Heaven.
To look at the Infinite and Eternal, in form
ing the Angelic Heaven, that it may be
before the Lord as one Man, Avhich is His
image, is the inmost of the Divine Provi
dence. 4.
FREEDOM AND REASON.
It is a law of Divine Providence, that man should
act from Freedom according to Reason.
Man has reason and freedom, or rationality and
liberty ; and these two faculties are from the
Lord with man.
Whatever a man does from freedom, whether

186 THE DIVINE PROVIDENCE.
it be of reason, or not of reason, if only it be
according to his reason, appears to him as his.
Whatever a man does from freedom, according
to his thought, is appropriated to him as his, and
remains. Man by means of these two faculties, is re
formed and regenerated liy the Lord ; and with
out them, he cannot be reformed and regen
erated. But in order that it may be known, how man
is regenerated, these three things are to be con
sidered :
The first state of man, which is a state of
damnation ;
The second state of man, which is a state of
reformation ;
The third state of man, which is a state of
regeneration.
Man by means of these two faculties can be re
formed and regenerated, as far as he can be led
by them to acknowledge, that all the truth and
good, which he thinks and does, is from the Lord,
and not from himself.
The conjunction of the Lord Avith man, and
the reciprocal conjunctionof man with the Lord,
takes place by these faculties.
The Lord guards these two faculties AA'ith man
inviolate, and as holy, in all the progression of
His Providence.

THE DIVINE PROVIDENCE. 187
Without these Iaa'o faculties, man would not
have will and understanding, and thus
would not be a man.
Without these two faculties, man could not
be conjoined to the Lord, and thus could
not be reformed and regenerated.
Without these two faculties, man would not
have immortality and eternal life.
Therefore it is of the Divine Providence, that
man should act from freedom according to
reason.

THE REMOVAL OP EVIL BY MEANS OP MAN.
It is a law of the Divine Providence, that man
should as of himself remove evils as sins in the ex
ternal man, and thus and no otherwise can the Lord
remove them, in the internal man, and then at the
same time in the external.
Every man has an external and an internal of
thought. The external of the thought of man, is in itself
such as his internal is.
The internal cannot be purified, from the lusts
of evil, so long as evils in the external man are
not removed, because they obstruct.

188 THE DIVINE PROVIDENCE.
Evils in the external man, cannot be removed
by the Lord, except by means of man.
Therefore man ought to remove evils from the
external man, as of himself.
The Lord then purifies man, from the lusts of
evil in the internal man, and from the evils them
selves in the external.
It is the continual of the Divine Providence of
the Lord, that He should conjoin man to Him
self, and Himself to man, that He may give to him
the felicities of eternal life ; which cannot be done,
except so far as evils with their lusts are removed.
The Lord never acts into any particular thing
with man singly, unless into all things of
him at the same time.
The Lord acts from inmosts and ultimates
together. 6.
NO COMPULSION IN THE THINGS OF RELIGION.
It is a law of the Divine Providence, that man
should not be compelled by external means to think
and will, thus to believe and love, the things ivhich
are of Religion; but that man should lead, and
sometim.es compel himself.
No one is reformed by miracles and signs, be
cause they compel.

THE DIVINE PROVIDENCE. 189
No one is reformed by visions, and by dis
courses Avith the dead, because they compel.
No one is reformed by threats and punish
ments, because they compel.
The external cannot compel the internal, but
the internal can compel the external.
The internal is so averse to compulsion by
the external, that it turns itself away.
External delights allure the internal to con
sent, and also to love.
There is given internal compulsion and in
ternal freedom.
No one is reformed in states of non-rationality,
and non-liberty. No one is reformed in a state of fear, nor in
a state of misfortune, nor in a state of dis
order of mind, nor in a state of disease of
the hody, nor in a state of ignorance, nor
in a state of blindness of the under
standing.
It is not contrary to rationality and liberty, to
compel one's self.
The external man is to be reformed by the
internal, and not the reverse.

190 THE DIVINE PROVIDENCE.
7.
THE APPEARANCE THAT MAN LEADS AND TEACHES
HIMSELF.
It is a law of the Divine Providence, that man
should be led and taught by the Lord from Heaven,
through the Word, Doctrine and Preachings from it,
and this in all appearance as of himself.
Man is led and taught by the Lord alone.
There is one only Essence, one only Sub
stance, and one only Form, from which are
all essences, substances and forms, that
have been created.
The one only Essence, Substance, and Form
is the Divine Love and Divine Wisdom ;
from which all things are, that have rela
tion to love and wisdom with man.
In like manner, there is Good itself and
Truth itself, to which all things have re
lation.
These are Life, from which the life of all,
and all things of life, are.
The One only and the Itself is Omnipresent,
Omniscient, and Omnipotent.
The One only and the Itself is the Lord
from eternity, or Jehovah.
Man is led and taught by the Lord alone,
through the angelic Heaven and from it.

THE DI T 'INF PR 0 V ID ENCE. \ 9 1
Man is led of the Lord by influx, and taught
by illustration.
Man is taught by the Lord, through the Word,
doctrine and preachings from it, and thus imme
diately from Himself alone.
The Lord is the AVord, because it is from
Him, and concerning Him.
The Lord is the AVord, because it is the
Divine Truth of the Divine Good.
Thus to be taught from the AA'ord, is to be
taught by the Lord Himself.
That this is done mediately through preach
ings, does not take away the immediate.
Man is led and taught by the Lord in ex
ternals, in all appearance as of himself.

8.

MAN NOT SENSIBLE OF THE OPERATION OF PROVI
DENCE.
It is a law of the Divine Providence, that man
should not perceive and feel anything of the opera
tion of the Divine Providence, but that he should
still know and acknowledge it.
If man perceived and felt the operation of the
Divine Providence, he would not act from freedom
according to reason, nor would anything appear

192 THE DIVINE PROVIDENCE.
to him as his. In like manner if man foreknew
events. If man manifestly saAV the Divine Providence,
he would interfere with the order and tenor of its
progress, and pervert and destroy it.
Externals have such a connection with in
ternals, that in every operation they make
one.
Hence, if man were in some externals A\'ith
the Lord, and at the same time in in
ternals, he would pervert and destroy all
the order and tenor of the progress of the
Divine Providence.
If man manifestly saw the Divine Providence,
he Avould either deny God, or make himself God.
It is given man to see the Divine Providence
on the back, and not on the face ; also in a spiritual
state, and not in a natural state.
9.
HUMAN PRUDENCE.
On.^s own Prudence is nothing, and only appears
to be, and also ought to appear to be ; but the Divine
Providence, from things most singular, is universal.
All the thoughts of man are from the affections
of the love of his life ; and there are no thoughts,
nor can there be, without them.

THE DIVINE PROVIDENCE. I93
The affections of the love of the life of man,
are known to the L(niD alone.
The affections of the love of the life of man,
are led of the Lord by His Divine Providence ;
and then at the same time the thoughts, from
which is human prudence.
The Lord, by his Divine Providence, composes
the affections into one form, Avhich is the human.
Heaven and Hell are in such a form.
They Avho acknowledge nature alone, and
human prudence alone, make Hell ; and they
who acknowledge God, and His Divine Provi
dence, make Heaven.
All these things could not be done, unless it
appeared to man that he thinks from himself, and
disposes from himself. 10.
THINGS ETERNAL AND THINGS TEMPORAL.
The Divine Providence looks to things Eternal, and
no otherivise to things Temporal, than as far as they
agree with the Eternal.
Temporal things relate to dignities and riches,
thus to honors and gains, in the world.
Since all things temporal relate to dignities
and riches, it is important to know the foUoAviiig,
namely :
13

194 THE DIVINE PROVIDENCE.
What and whence dignities and riches are ;
The quality of the love of dignities and
riches, for the sake of them ; and the
quality of the love of dignities and riches,
for the sake of use ;
These two loves are distinct from each other,
as Hell and Heaven ;
The difference between them, is with difficulty
known by man.
Eternal things relate to spiritual honors and
wealth, which are of love and wisdom, in
Heaven. Since it is not known, Avhen honors and wealth
are blessings, and when they are curses, it is to be
told in this order ;
Common experience testifies that honors and
wealth are blessings, and that thej: are
curses ;
Dignities and wealth, Avhen they are bless
ings, are spiritual and eternal, and when
they are curses, they are temporal and per
ishable ;
Dignities and wealth which are curses, re
spectively to dignities and Avealth which
are blessings, are as nothing to everything ;
and as that Avhich in itself is not, to that
which in itself is.
Things temporal and eternal, are separated by-
man, but they are conjoined by the Lord.

THE DIVINE PROVIDENCE. 195
In order that it may be known that these two
things are separated by man, and are conjoined
by the Lord, it is to be demonstrated in the fol
lowing order :
What things temporal are, and what things
eternal are ;
Man is temporal in himself, and the Lord is
eternal in Himself; and hence from man
nothing can proceed but what is temporal,
and from the Lord nothing but what is
eternal ;
Temporal things separate eternal things from
themselves, and eternal things conjoin
things temporal to themselves ;
The Lord conjoins man to Himself by
appearances ;
The Lord conjoins man to Himself by cor
respondences.
The conjunction of temporal and eternal things
with man, is the Divine Providence of the
Lord. It is of the Divine Providence, that man by
death puts off natural and temporal things,
and puts on spiritual and eternal things.
The Lord, by His Divine Providence, con
joins Himself to natural things by spir
itual, and to temporal things by eternal,
according to uses.
The Lord conjoins Himself to uses by cor-

196 THE DIVINE PROVIDENCE.
respondences, and thus by appearances,
according to confirmations by man.
Such conjunction of things temporal and
eternal, is the Divine Providence.

11.
PROFANATION.
Man is not let interiorly into the truths of faith, and
into the goods of charity, except so far as he can be
held in them even to-the end of life.
Man can be let into the wisdom of spiritual
things, and also into the love of them, and still
not be reformed.
If man afterwards recedes from them, and goes
contrary to them, he profanes holy things.
Whatever man thinks, speaks, and acts from
the will, is appropriated to him, and re
mains, as well good as evil.
The Lord, by His Divine Providence, con
tinually takes care and disposes, that evil
should be by itself, and good by itself, and
thus that they should be separated.
But this cannot be done, if man first ac
knowledges the truths of faith, and lives
according to them, and afterwards recedes
from and denies them.

THE DIVINE PROVIDENCE. 197
He then commingles good and evil, even so
far that they cannot be separated.
And because good and evil ought to be sep
arated with every man, and Avith such a
one they cannot be separated, therefore, as
to everything truly human he is destroyed.
There are many kinds of the profanations of
what is holy, and this kind is the Avorst of all.
The first kind of profanation is by those, who
jest from the AA^ord, and concerning the
Word, or from the Divine things of the
Church, and concerning them.
The second kind of profanation is by those,
who understand and acknowledge Divine
Truths, and yet live contrary to them.
The third kind of profanation is by those,
who apply the sense of the letter of the
Word to confirm evil loves and false
principles.
The fourth kind of profanation is by those,
who speak pious and holy things with the
mouth, and also simulate by sound and
gesture the affections of the love of them,
and yet in heart do not believe and love
them.
The fifth kind of profanation is by those,
who attribute Divine things to them
selves.
The sixth kind of profanation is by those.

198 THE DIVINE PROVIDENCE.
who acknowledge the Word, and still deny
the Divine of the Lord.
The seventh kind of profanation is by those,
who first acknowledge Divine Truths, and
live according to them, and afterAvards re
cede from and deny them.
The Lord therefore does not let man interiorly
into the truths of wisdom, and at the same time
into the goods of love, except so far as he can
be held in them, even to the end of life.
In the interiors with man, there cannot be
evil and good together ; and hence neither
the falsity of evil, and the truth of good
together.
Into the interiors of man good, and the truth
of good, cannot be introduced by the Lord,
except so far as evil, and the falsity of
evil, is removed there.
If good with its truth were introduced before,
or more than evil with its falsity is re
moved, man would recede from good, and
return to his own evil.
When man is in evil, many truths can be in
troduced into his understanding, and these
stored up in the memory, and yet not be
profaned.
But the . Lord, by His Divine Providence,
especially takes care, that it should not be
received thence before, and more than as

THE DIVINE PROVIDENCE. 199
far as man, as of himself, remoA'es evil in
the external man.
If it were before and more, then the will
would adulterate good, and the under
standing Avould falsify truth, by com
mingling them Avith evils and the falses
thence.
Therefore, the Lord does not let man in
teriorly into the truths of wisdom, and into
the goods of love, except so far as he
can be held in them, even to the end of
life. 12.
THE LAWS OF PERMISSION.
The laws of Permission are also laws of the
Divine Providence.
1. Some things shall now be enumerated which
are of Permission, and still according to the laws
of Divine ProA'idence, by Avliich the merely natural
man confirms himself in favor of nature against
God, and in favor of human prudence against
the Divine Providence, as when he reads in the
Word, That the wisest of men, Adam and his wife,
suffered themselves to be seduced by the serpent,
and that God by His Divine Providence did not
avert this ;

200 THE DIVINE PROVIDENCE.
That their first son, Cain, killed his brother
Abel, and God did not then withhold him by
speaking with him, but only by cursing him after
the deed ;
That the Israelitish nation worshiped a golden
calf in the desert, and acknowledged it instead of
God, who led them out of the land of Egypt;
when yet Jehovah saw this from Mount Sinai, and
did not prevent it ;
That David numbered the people, and there
fore a pestilence was sent, from AA'hich so many
thousands of men perished ; and that God sent
the prophet Gad to him, and denounced punish
ment on him, not before but after the deed ;
That it was permitted Solomon to institute
idolatrous worship ;
That it Avas permitted many kings after Solo
mon, to profane the temple and the holy things
of the Church ;
That it was permitted that nation to crucify the
Lord. Every worshiper of self, and worshiper of
nature, confirms himself against the Divine Provi
dence, when he sees so many impious in the
world, and so many of their impieties, aud at the
same time the gloryings of some in them, and still
not any punishment of them by God.
The worshi]x-'r of self, and the worshiper of
nature, confirms himself still more against the

THE DIVINE PROVIDENCE. 201
Divine Providence, when he sees that machina
tions, cunnings, and deceits succeed, eA'en against
the pious, the just, and the sincere ; and that in
justice triumphs over justice, in judgments and
in business.
The worshiper of self, and the worshiper of
nature, confirms himself against the Divine Provi
dence, when he sees the impious raised to
honors, and become magnates and primates ; and
also abound in riches, and live in delicacies and
magnificence, and the worshipers of God in con
tempt and poverty.
The worshiper of self, and the worshiper of
nature, confirms himself against the Divine Provi
dence, when he thinks that wars are jDermitted,
and the slaughter of so many men, and the
plunder of their wealth.
The worshiper of self, and the worshiper of
nature, confirms himself against the Divine Provi
dence, when he thinks according to his percep
tion, that victories stand on the side of prudence,
and sometimes not on the side of justice ; also
that it makes no difference, whether the com
mander is upright or non-upright.
2. The merely natural man confirms himself
against the Divine Providence, when he looks at
the religions of various nations, that there are
those AA'lio are altogether ignorant of God, and

202 THE DIVINE PROVIDENCE.
that there are those Avho adore the sun and moon,
also who adore idols and images.
The merely natural man confirms himself
against the Divine Providence, when he looks at
the Mahometan religion, that it is received by so
many empires and kingdoms.
The merely natural man confirms himself
against the Divine Providence, when he sees, that,
the Christian religion is only in a small part of
the habitable world, Avhich is called Europe, and
that it is divided there.
The merely natural man confirms himself
against the Divine Providence from this, that in
many kingdoms, where the Christian religion is
received, there are those who claim to themselves
Divine Power, and wish to be worshiped as gods ;
and that they invoke dead men.
The merely natural man confirms himself
against the Divine Providence from this, that
among those who profess the C'hristian religion,
there are those Avho place salvation in certain
words, which they think and speak, and not at all
in the goods Avhich they do.
The merely natural man confirms himself
against the Divine Providence from this, that in
the Christian world there have been, and still are,
so many heresies ; as Quakerism, Moravianism,
Anabaptism, and more.
The merely natural man confirms himself

THE DIVIXE PROVIDEXCE. 203
against the Divine Providence from this, that
Judaism still continues.

3. A doubt may be inferred against the Divine
Providence from this, that the Avhole Christian
world worships one God under three Persons,
which is, three Gods ; and that hitherto it has not
been known, that God is one in Person and in
Essence, in Avliom is a Trinity, and that that God
is the Lord.
A doubt may be inferred against the Divine
Providence from this, that hitherto they have not
known, that in each thing of the AA''ord, there is
a spiritual sense, and that its sanctity is thence.
The spiritual sense of the Word has not been
revealed before, because if it had been, the
Church would have profaned it, and there
by the sanctity itself of the AA^ord.
Neither the genuine truths, in Avliich the
spiritual sense of the AA^ord is, were re
vealed by the Lord, until after the Last
Judgment Avas accomplished, and the Noav
Church, which is understood by the holy
Jerusalem, was to be established by the
Lord.
A doubt may be inferred against the Divine
Providence from this, that hitherto they have not
knoAvn, that to shun evils as sins is the Christian
religion itself.

204 THE DIVIXE PROVIDENCE.
A doubt may be inferred against the Divine
Providence from this, that hitherto they have not
known, that man lives a man after death ; and
this has not been before disclosed.

13.
THE PERMISSION OF EVIL.
Evils are permitted for the sake of the end, which
is Salvation. Every man is in evil, and he must be led away
from evil, that he may be reformed.
Evils cannot be removed unless they appear.
Something shall now be said concerning
those who do not do good from the Lord,
and still think that religion is Avith them ;
they are those.
Who confess that they are guilty of all sins,
and do not search out any one with them
selves ;
AA^ho from religion omit to search ;
Who, on account of worldly things, think
nothing concerning sins, and hence do not
know them ;
Who favor sins, and therefore cannot know
them ;
Sins do not appear with these, and therefore
they cannot be removed.

THE DIVINE PROVIDENCE. 205
Lastly, the cause hitherto hidden shall be
manifested, why evils cannot be removed,
without the exploration, appearance, ac
knowledgment, confession, and resistance
of them.
So far as evils are removed, they are re
mitted. It is an error of the age, to believe that evils
are separated, yea, cast out, when they are
remitted.
It is an error of the age, to believe that the
state of the life of man can be changed in
a moment, aud thus man from evil be
made good, consequently be led out of
Hell, and instantly be transferred into
HeaA'en, and this from the immediate
mercy of the Lord.
They who so believe, know nothing at all as
to what evil is, and Avhat good is.
They who believe in instantaneous salvation
and immediate mercy, do not knoAV that
the affections, which are of the will, are
mere changes of the state of the purely
organic substances of the mind ; and that
the thoughts, which are of the understand
ing, are mere changes and variations of
their form ; and that the memory is the
permanent state of those changes and
variations.

206 THE DIVINE PRO VIDENCE.
Thus there is permission of evil, for the sake of
the end, that there may be salvation.

14.
THE DIVINE PROVIDENCE UNIVERSAL.
The Divine Providence is equally with the Evil as
with the Good.
The Divine Providence, not only with the good,
but also with the evil, is universal in the most
singular things ; and still it is not in their evils.
The evil continually lead themselves into evils,
but the Lord continually leads them aA\'ay from
evils. In order therefore that the Divine Providence
with the evil may be distinctly perceived, and
thus comprehended, the things mentioned above
are to be explained in the series, in Avliich they
are there adduced :
There are innumerable things in every cA'il ;
The evil man of himself continually leads
himself more profoundly into his own
evils.
The Divine Providence with the evil is the
continual permission of evil, for the sake
of the end, that there may be a continual
leading away.
The leading away from evil is done by the

THE DIVINE PROVIDENCE. 207
Lord in a thousand Avays, even the most
secret.
The evil cannot at all be led away from their
evils by the Lord, and be led into goods, as long
as they believe that their own intelligeiice is all,
and the Divine Providence nothing.
One's own intelligence, when the will is in
evil, sees nothing but the false ; and it
neither Avishes nor can see anything else.
If one's own intelligence then sees truth, it
either turns itself away, or falsifies the
truth.
The Divine Providence continually causes
man to see truth, and also gives the affec
tion of perceiving it, and of receiving it.
Man by this is led away from evil, not by
himself but by the Lord.
The Lord rules Hell by opposites ; and the evil
who are in the world, He rules in Hell, as to in
teriors, and not as to exteriors.

15.
THE APPROPRIATION OP GOOD AND EVIL.
The Divine Providence does not appropriate Evil
to any one, nor Good to any one, but one's own
Prudence appropriates both.
They are in their own prudence, Avho confirm

208 THE DIVINE PRO VIDENCE.
appearances with themselves, and make them
truths ; especially the appearance, that one's own
prudence is all, and the Divine Providence noth
ing, except something universal, without particu
lars. But prudence not one's OAvn, is with those,
who confirm with themselves, that intelligence
and wisdom are not from man, but from the
Lord ; and hence that prudence is not from man,
but from the Lord.
Man from his own prudence persuades himself,
and confirms with himself, that all good and truth
are from himself and in himself, in like manner
all evil and falsity.
All persuasion and confirmation remains as his
own with man.
There is nothing which cannot be confirmed,
and falsity more than the truth.
From falsity confirmed the truth does not
appear, but from the truth confirmed falsity
appears.
To be able to confirm whatever one wills, is
not intelligence, but only ingenuity, given
even with the worst.
There is intellectual confirmation aud not at
the same time voluntary, but all voluntary
confirmation is also intellectual.
Voluntary, and at the same time intellectual,
confirmation of evil, causes man to believe
that his own prudence is all, and the

THE DIVINE PRO VIDEXCE. 209
Divine Providence nothing ; but not in
tellectual confirmation alone.
Everything confirmed by the will, and at the
same time by the understanding, remains
to eternity, but not that which is confirmed
by the understanding only.
If man believed, as is the truth, that all good
aud truth are from the Lord, and all evil and
falsity from Hell, he would not appropriate good
to himself, and make it meritorious, iior Avould he
appropriate evil to himself, and make himself
guilty of it.
He who confirms with himself the appear
ance, that wisdom and prudence are from
man, and in man as his, cannot see other
wise than that he would not be a man, but
either a beast or an image ; when yet it is
the contrary.
To believe and think, as is the truth, that all
good and trutii are from the Lord, and all
evil and falsity from Hell, appears as im
possible ; when yet it is truly human, and
thence angelic.
To so believe and think is impossible to those,
who do not acknowledge the Divine of the
Lord, and who do not acknowledge evils
to be sins ; but it is possible to those Avho
acknowledge these two things.
They who are in these two acknowledgments,
14

210 THE DIVIXE PROVIDEXCE.
only reflect upon the evils with themselves,
and reject them to Hell, whence they are,
as far as they shun them, and have aversion
to them, as sins.
Thus the Divine Providence does not appro
priate evil to any one, nor good to any
one, but one's own prudence appropriates
both. 16.
PREDESTINATION.
Every man can be reformed, and there is no Pre
destination. The end of creation is a Heaven from the
human race.
Every man was created, that he might liA'e
to eternity in a blessed state.
Thus every man was created that he might
come into Heaven.
The Divine LoA'e cannot do otherwise than
will this, and the Divine Wisdom cannot
do otherwise than provide it.
Hence it is from the Divine Providence, that
every man can be saved, and they are saved who
acknowledge God and live well.
The acknowledgment of God makes the
conjunction of God A\'ith man, and of man

THE DIVINE PROVIDENCE. 211
with God ; and the denial of God makes
disjunction.
Every man acknoAvledges God, aud is con
joined to Plim, according to the good of
his life.
Good of life, or living well, is to shun evils
because they are sins against religion, thus
against God.
These are the generals of all religions, by
which every one can be saved.
Man himself is in fault, if he is not saved.
Every religion, in process of time, decreases
and is consummated.
Every religion decreases, and is consuniT
mated, by the inversion of the image of
God with man.
This exists from the continual increase of
hereditary evil in generations.
Still it is iDi'ovided by the Lord, that every
one can be saved.
It is also provided, that a New Church should
succeed, in place of the former devastated
Church.
Thus all are predestined to Heaven, and no
one to Hell.
Any other predestination than to Heaven, is
contrary to the Divine Love, which is
Infinite.
Any other predestination than to Heaven, is

212 THE DI VINE PR 0 VIDENCE.
contrary to the Divine Wisdom, which is
Infinite.
That they alone are saved, A\'ho are born
within the Church, is an insane heresy.
That any of the human race are damned
from predestination, is a cruel heresy.

17.
THE LORD CANNOT ACT AGAINST HIS DIVINE LAW.
The Lord cannot act against the laws of Divine
Providence, because to act against them, would be to
act against His Divine Love, and against His Divine
Wisdom,, thus against Himself.
The operation of the Divine Providence to save
man, commences from his birth, and continues
even to the end of his life, and afterward to
eternity. The operation of the Divine Providence takes
place continually through means from pure
mercy. Instantaneous salvation from immediate mercy
is not possible.
The faith concerning instantaneous salvation
from immediate mercy, is taken from the
state of the natural man.
But this faith is from ignorance of the

TIIE DIVINE PROVIDENCE. 213
spiritual state, which is altogether different
from the natural state.
The doctrines of the Churches in the Christian
world, vicAved interiorly, are against in
stantaneous salvation from immediate
mercy ; but still the external men of the
Church establish it.
Instantaneous salvation from immediate mercy
is the flying serpent in the Church.
By it religion is abolished, carelessness of life
is induced, and damnation is imputed to
the Lord.

XII.
CONJUGIAL LOVE.
1.
marriage IN HEAVEN.
Since it has been hitherto unknown, that the
angels of Heaven are men in a perfect form, therefore
not anything could be revealed concerning Marriage
there; but now, since many things have been revealed
concerning Heaven, that there are marriages there,
may stand confirmed, even before the reason.
Man lives a man after death.
The male is then a male, and the female a
female. His own love remains with every one after
death ; especially the love of the sex, and with
those who come into Heaven, Avho are they
that become spiritual on the earth, conjugial
love. These things are fully confirmed by actual
sight. Consequently, there are marriages in the
Heavens. 214

CONJUGIAL LOVE. 215
Spiritual nuptials are understood by the words
of the Lord, that after the resurrection they are
not given in marriage.

THE STATE OF CONSORTS AFTER DEATH.
It has been shown that there are marriages in the
Heavens ; and it is to be shown, whether the con
jugial covenant, contracted in the world, will remain
and be stable after death, or not. Since this is not a
matter of judgment but of experience, and since this
has been given by consociation with angels and spirits,
it is to be given forth, but still so that the reason may
also assent.
The love of the sex remains with every man
after death, such as it was interiorly, that is, in
his interior will and thought, in the world.
Conjugial love in like maimer remains.
Two consorts, for the most part, meet after
death, know each other, again consociate, and for
some time live together ; which takes place in the
first state, thus while they are in externals as in
the world.
But successively, as they put off externals, and
enter into their internals, they perceive in what
love and inclination, towards each other, they had

216 CONJUGIAL LOVE.
mutually been, and thence whether they can live
together, or not.
If they can live together, they remain consorts ;
but if they cannot, they separate themselves;
sometimes the man from the wife, sometimes the
wife from the man, and sometimes each mutually
from the other
And then to the man is given a suitable wife,
and to the woman a husband in like manner.
Consorts enjoy similar intercourse with each
other, as in the world, but more delightful and
happy ; but without prolificatiou, instead of which
they have spiritual prolificatiou, which is of love
and wisdom.
It is thus with those, who come into Heaven ;
but otherwise with those who go into Hell.
3.
LOVE TRULY CONJUGIAL.
Conjugial Love is of infinite variety, and is not
given similar with one as with another ; but still no
one can see the infinite varieties of this love, in any
light of the understanding, even elevated, unless he
first knows what that love is in its very essence and
integrity, and thus what it was, when together with
life it was implanted by God in man.
There is love truly conjugial, which at this day

CONJUGIAL LOVE. 217
is so rare, that it is not known what it is, and
scarcely that it is.
The origin of that love is from the marriage of
good and truth.
The correspondence of that love is with the
marriage of the Lord and the Church.
That love, regarded from its origin, and from
its correspondence, is celestial, spiritual, holy,
pure, and clean, above every love which is from
the Lord, Avitli the angels of Heaven, and with
the men of the Church.
It is also the fundamental love of all celestial,
spiritual, and thence of natural loves.
And into that love are collated all joys, and
all delights, from first to last.
But no others come into that love, and can be
in it, but those who go to the Lord, love the
the truths of the Church, and do its goods.
This love was the love of loves with the
ancients, who lived in the golden, silver, and
copper ages ; but afterwards it came to an end
successively.

218 CONJUGIAL LOVE.
4.
THE ORIGIN OF CONJUGIAL LOVE.
There are internal and external origins of Con
jugial Love, and the internal are many, in like
manner the external; but the inmost or universal
origin of all is the Marriage of Good and Truth.
Good and truth are universals of creation, and
hence are in all created things ; but they are in
created subjects, according to the form of each.
There is neither solitary good, nor solitary
truth, but they are everywhere conjoined.
There is the truth of good, and from this the
good of truth ; or, truth from good, and good
from that truth ; and in these two is implanted
from creation an inclination to conjoin them
selves into one.
In the subjects of the animal kingdom, the
truth of good, or truth from good, is masculine ;
and from that, the good of truth, or good from
that truth, is feminine.
From the influx of the marriage of good and
truth from the Lord, is the love of the sex, and
conjugial love.
The love of the sex is of the external or nat
ural man, and hence it is common to every
animal.

CONJUGIAL LOVE. 219
But conjugial love is of the internal or spiritual
man, and hence it is proper to man.
With man conjugial love is in the love of the
sex, as a gem in its matrix.
The love of the sex with man, is not the origin
of conjugial love, but it is its first ; thus it as a
natural external, in which is implanted a spiritual
internal. AVhile conjugial love is being implanted, the
love of the sex inverts itself, and becomes the
chaste love of the sex.
The male and the female were created, that
they may be the form itself of the marriage of
good and truth.
Tavo consorts are that form in their inmosts,
and thence in the things which follow from these,
as the interiors of their mind are opened.
5.
THE MARRIAGE OP THE LORD AND THE CHURCH.
Without knowledge and intelligence concerning
the Marriage of the Lord and the Church, scarcely
any one can know, that Conjugial Love in its origin
is holy, spiritual, and celestial, and that it is from
the Lord; and also that it is with those, and in
those, who are the Church of the Lord ; these and
no others have Love truly Conjugial.
The Lord in the Word is called the Bride-

220 CONJUGIAL LOVE.
groom and Husband, and the Church the Bride
and Wife ; and the conjunction of the Lord with
the Church, and the reciprocal conjunction of
the Church with the Lord, is called a marriage.
The Lord is also called the Father, and the
Church the Mother.
The offspring from the Lord, as the Husband
and Father, and from the Church, as the Wife
and Mother, are all spiritual ; and in the spiritual
sense of the Word, are understood by sons and
daughters, brothers and sisters, sons-in-law and
daughters-in-law, aud by other names which are
of generation.
The spiritual offspring, which is born from the
marriage of the Lord with the Church, are
truths, from which are understanding, perception,
and all thought ; and they are goods, from which
are love, charity, and all affection.
From the marriage of good and truth, which
proceeds from the Lord, and inflows, man receives
truth, and to this the Lord conjoins good ; and
thus the Church is formed by the Lord with man.
The husband does not represent the Lord, and
the wife the Church ; because both together, the
husband and the wife, make the Church.
Therefore there is no correspondence of the
husband with the Lord, and of the wife with the
Church, in the marriages of the angels in the
Heavens, and of men on earth.

CONJUGIAL LOVE. 221
But there is a correspondence with conjugial
love, semination, prolificatiou, love of infants,
and with similar things, which are in marriages,
and from them.
The AA^ord is the medium of conjunction, be
cause it is from the Lord, and thus is the Lord.
The Church is from the Lord, and is Avitli
those who go to Him, and live according to His
precepts. Conjugial love is according to the .state of the
Church, because it is according to the state of
wisdom, with man.
And since the Church is from the Lord, con
jugial love is also from Him.

6.
THE CHASTE AND THE NON-CHASTE.
Conjugial Love cannot be known in particular,
except indistinctly and obscurely, unless also its
opposite in a certain measure appears, which is the
unchaste. The chaste and the non-chaste are predicated
only of marriages, and of such things as are of
marriage. The chaste is predicated only of monogamical
marriages, or of those of one man with one wife.

222 CONJUGIAL LOVE.
The Christian conjugial only is given chaste.
Love truly conjugial is chastity itself :
Because it is from the Lord, and corresponds
to the marriage of the Lord and the
Church ;
Because it descends from the marriage of
good and truth ;
Because it is spiritual, as the Church is with
man ;
Because it is a fundamental love, and the
head of all celestial and spiritual loves ;
Because it is the just seminary of the human
race, and from this of the angelic heaven ;
Because it is also with the angels of Heaven,
and from it with them are born spiritual
offspring, which is love and wisdom ;
And because its use is thus more excellent,
than all the other uses of creation.
All the delights of love truly conjugial, even
the ultimate, are chaste.
Conjugial love with those, who are made
spiritual by the Lord, is more and more purified,
and becomes chaste.
The chastity of marriage exists by a total re
nunciation of whoredoms from religion.
Chastity cannot be predicated of infants, nor
of boys and girls, nor of youths and virgins,
before they feel with themselves the love of the
sex.

COX.TUGIAL LOVE. 223
Chastity cannot be predicated of eunuchs born,
nor of eunuchs made.
Chastity cannot be predicated of those, Avho do
not believe adulteries to be evils of religion ; and
still less of those, who do notbelieA'e adulteries to
be hurtful to society.
Chastity cannot be predicated of those, who ab
stain from adulteries only for various external
causes. Chastity cannot be predicated of those, who be
lieve marriages to be unchaste.
Chastity cannot be predicated of those, A^'ho
have renounced marriages, by vowing perpetual
celibacy, unless there be and remain in them the
love of a life truly conjugial.
The state of marriage is to be preferred to a
state of celibacy.

THE CONJUNCTION OF SOULS AND MINDS BY
MARRIAGE.
Tliere has been implanted by creation in each sex,
the faculty and inclination to be able and willing to
be conjoined as into one.
Conjugial love conjoins two souls, and thence
two minds, into one.
The will of the wife conjoins itself with the

224 CONJUGIAL LOVE.
understanding of the man, and hence the uixder-
standiug of the man with the will of the Avife.
The inclination to unite the man to herself, is
constant and perpetual Avith the wife, but incon
stant and alternate with the man.
Conjunction is inspired into the man by the
wife, according to her love, and is received by
the man according to his wisdom.
That conjunction is effected successively from
the first days of marriage ; and with those, who
are in love truly conjugial, more and more in
wardly to eternity.
The conjunction of the wife with the rational
Avisdom of the husband is effected from within,
but with his moral wisdom from without.
For the sake of that conjunction as an end,
there is given to the wife a perception of the affec
tions of the husband, and also the utmost pru
dence of moderating them.
Wives lay up this perception Avith themseh'es,
and hide it from their husbands, for the sake of
causes which are necessities, that conjugial love,
friendship, and confidence, and thus beatitude of
cohabitation, and felicity of life, may be estab
lished. This perception is the wisdom of the wife ; and
it cannot be given Avith the man, nor can the
rational wisdom of the man be given with the
wife.

COXJUGIAL LOVE. 225
The wife from love is continually thinking of
the inclination of the man to herself, with the
purpose of conjoining him to herself; it is other
wise Avith the man.
The wife conjoins herself to the man by appli
cations to the desires of his will.
The Avife is conjoined to her man, by the sphere
of her life going forth from her love.
The wife is conjoined to the husband, by the
appropriation of the forces of his manhood ; but
this is effected according to their mutual spiritual
love. Thus the wife receives into herself the image
of her husband, and thence perceives, sees, and
feels his affections.
There are offices proper to the man, and offices
proper to the wife ; and the wife cannot enter
into the offices proper to the man, nor the man
into the offices proper to the wife, and perform
them aright.
These offices, according to mutual aid, also
conjoin the two into one ; and they together make
one house.
Consorts, according to the conjunctions above
mentioned, become one man more and more.
Those, who are in love truly conjugial, feel
themselves to be a united man, and as it Avere
one flesh.
Love truly conjugial, regarded in itself, is a
15

226 CONIUGIAL LOVE.
union of souls, a conjunction of minds, an effort
to conjunction in bosoms, and thence in the body.
The states of this love are innocence, peace,
tranquillity, inmost friendship, full confidence,
mutual desire of mind and heart of doing every
good to the other ; and from all these, beatitude,
bliss, delight, pleasure ; and, from the eternal
fruition of these, heavenly felicity.
These can by no means be given, except in a
marriage of one man with one wife.
8.
CHANGE OF THE STATE OF LIFE, WITH MEN AND
AVITH AVOMEN BY MARRIAGE.
The changes of the state of life are changes of
the quality, as to the things which are of the under
standing, and as to the things which are of the will.
The state of the life of man, from infancy even
to the end of life, and afterwards to eternity, is
continually changing.
In like manner the internal form of man,
which is the form of his spirit.
These changes are of one kind Avith men, and
another with women ; since men by creation are
forms of science, intelligence, and wisdom, and
women are forms of the love of these with the men.
With men there is elevation of the mind into

CONJUGIAL LOVE. 227
superior light, and with AVomen into superior
heat ; and the woman feels the delights of her
heat in the light of the man.
The states of life are of one kind to men and
women before marriage, and another after mar
riage. The states of life after marriage with consorts
are changed and succeed, according to the con
junctions of their minds by conjugial love.
Marriages also induce upon the souls and minds
of consorts other forms.
The woman is actually formed into the wife of
the man, according to the description in the
Book of Creation.
This formation is effected by the Avife by secret
modes, and this is understood by the woman being
created while the man slept.
This formation by the wife is effected, by the
conjunction of her will with the internal will of
the man.
For the sake of the end, that the will of both
may become one, and thus both one man.
This formation by the Avife, is effected by the
appropriation of the affection of the husband.
This formation by the wife, is effected by the
reception of the propagations of the soul of the
husband, with delight arising from this, that she
wills to be the love of the Avisdom of her hus
band.

228 COXJUGIAL LOVE.
Thus a virgin is formed into a wife, and a
young man into a husband.
In the marriage of one man with one wife, be
tween whom there is love truly conjugial, the wife
becomes more and more a Avife, and the husband
more and more a husband.
Thus also their forms are successively purified
and ennobled from the interior.
The offspring born of two, who are in love
truly conjugial, derive from their parents the
conjugial of good and trutii ; from Avhich they
have the inclination and faculty, if a son, to per
ceive the things which are of wisdom ; if a
daughter, to love the things which wisdom
teaches. It so takes place, because the soul of the off
spring is from the , father, and its clothing from
tjie mother. 9.
UNIVERSALS CONCERNING MARRIAGES.
Tlwrcorc very mani/ things concerning Mnrringes,
which if frnifrd partirnlarly. vnnld fill a largv rol-
urnc ; f(/r thi.^ can.si they arc vontrarfrd. into nnivcr-
¦mls concerning Marriagci<, which, are as follow.s :
The proper sense of conjugial loA'e is the sense
of touch.
AVith those who are in love truly conjugial, the

CONJUGLIL LOVE. 229
faculty of becoming wise increases; but with
those who are not in conjugial love it decreases.
With those Avho aro in love truly conjugial,
the happiness of cohaliitation increases ; but
with those who are not in conjugial love it
decreases. AVith those who are in love truly conjugial, the
conjunction of minds increases, and Avitli it
friendship ; but with those Avho are not in con
jugial love, it decreases.
Those, who are in love truly conjugial, contin
ually will to be one man ; but those Avho are not
in conjugial love, A\'ill to be two.
Those who are in love truly conjugial, in mar
riage look to eternity ; but the reverse with those,
who are not in conjugial love.
Conjugial love resides Avith chaste Avives, but
still their love depends on their husbands.
WIa'CS love the bonds of marriage, if only the
men love those bonds.
The intelligence of Avomen is in itself modest,
elegant, pacific, yielding, soft, tender; but the in
telligence of men is in itself grave, rough, hard,
spirited, loving license.
AVives are in no excitation as the men ; but
they have a state of preparation for reception.
Men have abundance according to the loA'e of
propagating the truths of wisdom, and according
to the love of doing uses.

230 CONJUGIAL LOVE.
Determinations are in the good pleasure of the
husband. There is a conjugial sphere, which inflow^s from
the Lord through Heaven into all and single
things of the universe, even to its ultimates.
This sphere is received by the female sex, and
by it is transferred into the male sex ; and not
the reverse.
Where love truly conjugial is, the sphere is re
ceived by the wife, and solely through the wife
by the husband.
Where love not conjugial is, this sphere is re
ceived indeed by the wife, but not by the hus
band through her.
Love truly conjugial can be given with one of
the consorts, and not at the same time with the
other. There are various similitudes, and various dis
similitudes, as well internal as external, Avith con
sorts. A'^^arious similitudes can be conjoined, but not
Avith dissimilitudes.
The Lord provides similitudes for those, who
desire love truly conjugial, and if they are not
given on the earth. He provides them in the
Heavens. Man according to the defect and loss of conju
gial love, approaches the nature of a beast.

CONJUGIAL LOVE. 231

10.

THE CAUSES OF COLDS, SEPARATIONS, AND DI
VORCES IN MARRIAGES.
Scpjarations are from, no other .'«iurce, than, from
colds succc-'isively inbred after marriage, or from causes
uncovered after marriage, from ivhich also is cold ;
but divorces are from adulteries, !ircau,t<c these are
altogether opposite to murriagcK, and upjiosites induce
cold, if not upon both, still upon oiw.
There is spiritual heat, and there is .spiritual
cold ; and spiritual heat is loA'e, and spiritual cold
the privation of it.
Spiritual colds in marriages is disunion of souls,
and disjunction of minds; whence there is indif
ference, discord, contempt, loathing, aversion ;
from which at length Avitli many, there is separa
tion as to bed, bed-chamber, and house.
The causes of colds in their successions are
many, some internal, and some accidental.
The internal causes of colds are from religion.
The first of the internal causes of colds is, the
rejection of religion by both.
The second of the internal causes of colds is,
that one has religion, and the other not.
The third of the internal causes of cold is, that
one has one religion, and the other another.

232 CONJUGIAL LOVE.
The fourth of the internal causes is, falsity of
religion. These are causes of internal cold, but with
many not at the same time of external.
The external causes of cold are also many, and
the first of these is dissimilitude of minds and
manners. The second of the external causes of cold is,
that conjugial love is believed to be one with
scortatory love, only that the latter from the law is
unlawful, but the former lawful.
The third of the external causes is, emulation
of supereminence between consorts.
The fourth of the external causes is, no deter
mination to any study or business, from Avliich is
wandering lust.
The fifth of the external causes is, inequality
of state and condition in externals.
There are also some causes of separation.
The first cause of legitimate separation is, a
vitiated state of the mind.
The second cause of legitimate separation is, a
vitiated state of the body.
The third cause of legitimate separation is,
impotence before marriage.
iAdultery is the cause of divorce.
The accidental causes of cold are also many ;
and the first is, the being common from continual
allowableness.

CONJUGIAL LOVE. 233
The second of the accidental causes of cold is,
that cohabitation with the consort from covenant
and law seems forced and not free.
The third of the accidental causes of cold is,
affirmation by the wife, and talk concerning love
by her.
The fourth of the accidental causes of cold is,
the thought of the man by day and by night
concerning the Avife that she is willing ; and on the
other hand the thought of the wife concerning
the man, that he is not AS'illing.
In proportion as cold is in the mind, it is also
in the body ; and according to the increase of that
cold, the externals of the body are also closed.
11.
THE CAUSES OP APPARENT LOA^E, FRIENDSHIP, AND
FAVOR, IN MARRIAGES.
Although colds separate the minds of consorts at
this day, still they cohabit and procreate ; which could
not be done, unless there were also apparent loves,
similar to, and emulous of, the heat of genuine love ;
without which, neither houses nor societies could, hold
together. In the natural world, almost all can be con
joined as to external affections, but not as to in
ternal, if these disagree and appear.

234 CONJUGIAL LOVE.
In the spiritual Avorld, all are conjoined accord
ing to internal affections, but not according to ex
ternal, unless these act as one with internal.
Matrimonies are generally contracted in the
world, according to external affections.
But if internal affections, Avhich conjoin minds,
are not within, matrimonies are dissolved in the
house. Nevertheless matrimonies in the world, are to
continue till the end of life.
In matrimonies, in which internal affections do
not conjoin, there are giA'en external affections,
which simulate internal, and consociate.
Thence is apparent love, friendship, and favor
between consorts.
These appearances are conjugial simulations,
which are laudable, because useful and nec
essary. These conjugial simulations Avitli a spiritual
man, conjoined to a consort who is natural, savor
of justice and judgment.
These conjugial simulations with natural men,
savor of prudence for various causes.
They are for the sake of amendments, and for
the sake of accommodations.
They are for the sake of preserving order in
domestic affairs, and for the sake of mutual aid.
They are for the sake of unanimity in the care
of infants, and toAvards children.

CONJt'GIAL LOVE.

•Z.So

They are for the sake of peace in the house.
They are for the sake of reputation out of the
house. They are for the sake of various favors ex
pected from the consort, or from his or her
kindred, and thus for fear of the loss of
them. They are for the sake of excusing blemishes,
and thence avoidance of disrepute.
They are for the sake of reconciliations.
If favor ceases not Avith the wife, when faculty
ceases Avith the man, there may become a friend
ship, emulating conjugial friendship, AA'hen they
grow old.
Various species of apparent love and friendship
are given between consorts, one of whom is sub
jugated, and thence subject to the other.
There are given in the Avorld infernal mar
riages between consorts, who interiorly are most
bitter enemies, and exteriorly are as the most
intimate friends. 12.
BETROTHALS AND NUPTIALS.
Betrothals before marriages have been, received in
use from ancient timcK, and they repjrcsent the fird
conjunction, which is of the infernal man without the
external ; but marriages themselves repre.tenf the xeemid

236 CONJUGIAL LOVE.
conjunction, which is of tlie internal man with, the
e.rtcrnal. Election belongs to the man, and not to the
woman. The man ought to court and solicit the woman
concerning marriage Avith himself, and not the
reverse. The woman ought to consult her parents, or
those who are in the place of parents, and then
deliberate with herself, before she consents.
After declaration of consent, pledges are to be
given. Consent is to be confirmed and established by
solemn betrothal.
The causes of betrothals are these,
That after them the souls of the two may in
cline to each other mutually ;
That the universal love for the sex, may be
determined to one of the sex ;
That interior affections may be mutually
known, and by applications, in the internal
cheerfulness of love, may be conjoined ;
That the spirits of each may enter into mar
riage, and be more and more consociated ;
That thus conjugial love, from its first heat,
may rightly progress even to the nuptial
flame ;
Consequently, that conjugial love may pro-

CONJUGIAL LOVE. 237
ceed and grow in just order from its
spiritual origin.
By betrothal both are prepared for conjugial
love. By betrothal the mind of the one is conjoined
to the mind of the other, that the marriage of the
spirit may take place, before that of the body.
It takes place thus with those, who think
chastely concerning marriages ; but otherwise
with those who think unchastely concerning
them. Within the time of the betrothal it is not law
ful to be conjoined corporeally.
When the time of the betrothal is completed,
the nuptials ought to take place.
Before the celebration of the nuptials, a con
jugial covenant is to be made in the presence of
witnesses. Marriage is to be consecrated by a priest.
The nuptials are to be celebrated with festivity.
After the nuptials the marriage of the spirit
becomes also of the body, and thus full.
This is the order of conjugial love with its
modes, from its first heat to its first torch.
Conjugial love, precipitated without order and
the modes of it, burns out the marrows, and is
consumed. The states of the minds of each, proceeding in
successive order, inflow into the state of marriage ;

238 CONJUGIAL LOVE.
nevertheless in one manner with the spiritual,
and in another with the natural.
Because there is given successive order, and
simultaneous order, and the latter is from the
former, and according to it.

13.
REPEATED MARRIAGES.
Love truly Conjugial is as a balance, in which
inclinations to Repeated Marriages are weighed.
After the death of the consort, to again con
tract matrimony, depends upon the preceding
conjugial love.
After the death of the consort, to again con
tract matrimony, depends also upon the state of
marriage, in which they had lived.
Those, who had not love truly conjugial, noth
ing stands in the way or hinders, but that they
may repeatedly contract matrimony.
Those, who had lived with each other in love
truly conjugial, do not wish repeated marriage,
except for causes separate from conjugial love.
The state of marriage of a young man with a
virgin is of one kind, and that of a young man
with a Avidow of another.
The state of marriage of a widower with a

CONIUGIAL LOVE. 239
virgin is also of one kind, and that of a widower
Avith a widow of another.
The varieties and diversities of these marriages,
as to love and its attributes, exceed all number.
The state of a widow is more grievous than the
state of a widower. 14.
POLYGAMY.
The reason why Polygamic marriages have been
wholly condemneil in tlie Christian world, can be
seen bi/ n.o one, unle.'fs he be first indructcd, that tliere
is givoi Love truly Conjugial, that this love is not
possible except hdween two, and that on this love is
inscribed Heaven with, its felicltie.s.
Love truly conjugial cannot be given except
with one wife ; consequently neither truly con
jugial friendship, confidence, potency, and such
conjunction of minds, that they may be one flesh.
Thus except, with one wife, there cannot be
given celestial beatitudes, spiritual enjoyments,
and natural delights, Avliich from the beginning
have been provided for those, who are in love
truly conjugial.
All these things cannot be given, except by the
Lord alone ; and they are not given to others,
than those who go to Him alone, and live accord
ing to His precepts.

240 CONJUGIAL LOVE.
Consequently, love truly conjugial cannot be
given, except with those who are of the Christian
Church. Thence it is, that it is not lawful for a Chris
tian to marry but one wife.
If a Christian marries several wives, he
commits not only natural, but also spiritual
adultery. It was permitted the Israelitish nation to marry
several Avives, because with that nation there was
no Christian Church, and hence love truly con
jugial was not iiossible.
At this day, it is permitted the Mahomedans
to marry several wives, because they do not ac
knowledge the Lord Jesus Christ to be one with
Jehovah the Father, and thus as the God of
Heaven and Earth ; and hence they cannot re
ceive love truly conjugial.
The Mahomedan Heaven is outside of the
Christian Heaven, and it is divided into two
Heavens, a lower and a higher ; and no others
are elevated into their higher Heaven, but those
Avho renounce concubines, and live with one
wife, and acknowledge our Lord to be equal Avith
God the Father, to whom is given dominion over
HeaA'en and Earth.
Polygamy is lasciviousness.
AA'ith polygamists conjugial chastity, purity,
and sanctity, are not possible.

COXJUGIAL LOVE. 241
A polygamist, so long as he remains a polyga-
mist, cannot become spiritual.
Polygamy is not sin with those, Avith whom it
is from religion.
Polygamy is not sin with those, who are in
ignorance concerning the Lord.
Of the latter, those are saved, although polyg
amists, who acknowledge God, and from religion
live according to the civil laws of justice.
But none of the latter, and the former, can be
consociated with the angels in the Christian
Heavens. 15.
JEALOUSY.
There is a just and an unjust Jealousy.
Zeal, viewed in itself, is as the fire of love
burning. The burning, or flame of that love, Avhicli is
zeal, is a spiritual burning, or flame, arising from
the infestation and assault of the love.
The zeal of a man is according to the quality
of his love, thus of one kind to him avIio has good
love, and of another to him Avho has evil love.
The zeal of good love, and the zeal of evil love,
are in externals like each other, but in internals
altogether unlike.
16

242 COXJUGIAL LOVE.
The zeal of good love conceals in its internals
love and friendship, but the zeal of evil love con
ceals in internals hatred and revenge.
The zeal of conjugial love is called jealousy.
Jealousy is as a burning fire against those who
infest the love with the consort, and it is as a hor
rid fear for the loss of that love.
Jealousy is s[)iritual with monogamists, and
natural with polygamists.
Jealousy, with those consorts Avho tenderly love
each other, is a just grief from sound reason, lest
conjugial love be diA'i<led, and thus jierish.
Jealousy, with consorts who do not loA'e each
other, is for many causes; but with some from
various sickness of the mind.
AA'ith some there is not any jealousy, also from
various causes.
There is jealousy also for mistresses, but not
such as is for Avives.
There is jealousy also with beasts aud birds.
Jealousy is one thing with men and husbands,
and another with women and wives.

CONJUGIAL LOVE. 243
16.
THE CONJUNCTION OP CONJUGIAL LOVE WITH THE
LOVE OF INFANTS.
The first end of Conjugial Love is the procreation
of offspring, and the ultimate end, which is the eff(et,
is the rjffspring procreated.
Two universal spheres proceed from the Lord,
for preserving the universe in the state created;
one is the sphere of procreating, and the other the
sphere of protecting the things procreated.
Tliose two universal spheres make one Avith
the sphere of conjugial love, and with the sphere
of the love of infants.
Those two spheres infloAV universally and sin-
gularh' into all things of Heaven, and into all
things of the world, from first to last.
The sphere of the love of infants, is a sphere
of the protection and support of those, who are
unable to protect and support themselves.
This sphere affects the evil as well as the
good, and disposes every one to love, protect, and
support his progeny, from his proper love.
This sphere affects the female sex principally,
thus mothers, and the male sex or fathers from
them. This sphere is also a sphere of innocence and
peace.

244 CONIUGIAL LOVE.
The sphere of innocence inflows into infants,
and by them into parents, and affects.
It also inflows into the souls of parents, and
conjoins itself Avith the same sphere in infants ;
and it is especially insinuated by the touch.
In the degree in which innocence recedes with
infants, affection and conjunction is also remitted,
and this successively even to separation.
The rational state of innocence and peace with
parents toAvards infants is, that they knoAV and
can do nothing from themselves, but from others,
especially from the father and mother ; and that
state successively recedes, in proportion as they
know and are able to act from themselves, and
not from them.
The sphere of the love of procreating, pro-
' grosses in order from the end through causes into
effects, and makes periods, by which creation is
preserved in the state foreseen and provided.
The love of infants descends, and does not
ascend. AVives have one state of love before conception,
and another after it, even to the birth.
Conjugial love is conjoined with the love of
infants with jiarents, by spiritual and thence by
natural causes.
The love of infants and children is one thing
with spiritual consorts, and another with natural.
AA'ith the spiritual, that love is from the interior

CONJUGLIL LOVE. 245
or prior ; but with the natural, from the exterior
or posterior.
Hence it is, that that love is Avith consorts who
love each other, and also with consorts who do not
at all love eacli other.
The love of infants remains after death,
especially with women.
By them infants are educated under the auspices
of the Lord, and grow in stature and intelligence
as in the world.
It is there provided by the Lord, that with
them the innocence of infancy may become the
innocence of wisdom. 17.
SCORTATORY LOVE.
Scortatory love, opposite to Conjugial Love, is the
love of adultery, when it is su.cli, fhcd it is not re
puted, as a sin, nor as a thing evil and dishonorable
against reason, but a.llowable with reason ; this Scor-
tcdory Love not only ¦makes Cdiijugial Love the same
¦with itself, but also ruins, dedroys, and at length
¦nauseates it.
It is not known what scortatory love is, unless
it be known what conjugial love is.
Scortatory love is opposite to conjugial love.
Scortatory love is opposite to conjugial love, as

246 CONJUGIAL LOVE.
the natural man, regarded in itself, is opposite to
the spiritual man.
Scortatory love is opposite to conjugial love, as
the connubial of the evil and the false is oppo
site to the marriage of good and truth.
Hence scortatory love is opposite to conjugial
love, as Hell is opposite to Heaven.
The unclean of Hell is from scortatory love,
and the clean of Heaven is from conjugial love.
In like manner the unclean in the Church, and
the clean there.
Scortatory love makes a man more and more
not a man, and conjugial love makes a man more
and more a man.
There is a sphere of scortatory love, and a
sphere of conjugial love.
The sphere of scortatory love ascends from
Hell, and the sphere of conjugial love descends
from Heaven.
Those two spheres meet each other in both
Avorlds, but they do not conjoin themselves.
Between these two spheres there is an equi
librium, and man is in that equilibrium. •
Man is able to turn himself to whichever
sphere he pleases ; but so far as he turns himself
to the one, he turns himself aAvay from the other.
Each sphere brings with it delights.
The delights of scortatory love begin from the
flesh, and they are of the flesh even in the spirit ;

CONJUGIAL LOVE. 247
and the delights of conjugial love begin in the
spirit, and they are of the spirit even in the
flesh. The delights of scortatory love are pleasures
of insanity, but the delights of conjugial love are
delights of Avisdom. 18.
FORNICATION.
Fornication is the lust of a youth or young man
with a ¦woman a harlot before marriage; but lust
with a woman not a harlot, that is, with a virgin or
with the wife of another, is not Fornication, but with
a virgin it is Stupration, and with the wife of another
it is Adultery.
Fornication is of the love of the sex.
The love of the sex, from which is fornication,
commences when a youth begins to think and act
from his own understanding, and the voice of
his speech begins to become masculine.
Fornication is of the natural man, in like
manner as the love of the sex, which, if it be
comes active before marriage, is called fornication.
Fornication is lust, but not the lust of adultery.
The love of the sex, with some, cannot without
damage be entirely restrained from going forth
into fornication.

248 . CONJUGIAL LOVE.
Therefore in populous cities brothels are toler
ated. Fornication is light, so far as it looks to con
jugial love, and prefers it.
The lust of fornicating is grievous, so far as it
looks to adultery.
The lust of fornicating is more grievous, in
proportion as it verges toward the desire of varie
ties, and toward the desire of defloration.
The sphere of the lust of fornicating, such as it
is in the beginning, is mediate between the sphere
of scortatory love and the sphere of conjugial
love, and makes the equilibrium.
Care is to be taken, lest conjugial love, by in
ordinate and immoderate fornications, should be
destroyed. Because the conjugial of one man with one
Avoman is the jewel of human life, and the re
pository of the Christian religion.
This conjugial with those, who for various
causes cannot as yet enter into marriages, and on
account of salacity cannot moderate their lusts,
can be preserved, if the love of the sex become
restricted to one mistress.
Pellicacy is preferable to roaming lust, pro
vided it be not entered into with more than one,
nor Avith a virgin or undeflowered woman, nor
with a married woman, and it be kept separate
from conjugial love.

CONJUGIAL LOVE. 249
19.
CONCUBINAGE.
Pellicacy is the conjunction of an unmarried man,
contracted for, with a ¦woman ; but Concubinage is
the conjunction of a married man, ¦in. like manner
contracted for, with a woman.
There are two kinds of concubinage, which
differ greatly from each other, one conjointly
with the wife, and the other apart from the wife.
Concubinage conjointly with the wife, is un
lawful to Christians, and detestable.
It is polygamy, which has been condemned,
and is to be condemned, by the Christian Avorld.
It is whoredom, by which the conjugial, Avhich
is the treasure of Christian life, is destroyed.
Concubinage apart from the AA'ife, when it is
done from causes legitimate, just, and weighty, is
not unlawful.
The legitimate causes of this concubinage, are
legitimate causes of divorce, when the wife is
nevertheless retained at home.
The just causes of this concubinage, are the
just causes of separation from the bed.
The Aveighty causes of this concubinage, are
real and not real.
The real weighty causes are those which are
from what is just.

250 CONJUGIAL LOVE.
The weighty causes not real, are those which
are not from what is just, although from appear
ance just.
Those who, from legitimate, just, and real
weighty causes, are in this concubinage, can be at
the same time in conjugial love.
While this concubinage continues, actual con
junction Avith the wife is not lawful.

20.
ADULTERIES, AND THEIR KINDS AND DEGREES.
No one can know that there is any evil in Adultery,
who judges of it only from e.dcrnals, for in these it is
similar to marriage ; but e.dcrnals derive their good
or evils from internals, and he who judges Adultery
from internals sees it to be a spiritual evil, and thence
a moral evil, and a civil evil, and diametrically
opposed to the wisdom, of reason ; and cdso that
the love of Adultery ¦is from Hell, and that the
love of Marriage is from Heaven, and returns to
Heaven. There are three kinds of adulteries, simple,
twofold, and threefold.
Simple adultery is that of an unmarried man
with the wife of another, or of an unmarried
woman with the husband of another.

CONJUGIAL LOVE. 251
Twofold adultery is that of a husband with the
wife of another, or of a wife with the husband of
another. Threefold adultery is with kindred by blood.
There are four degrees of adulteries, according
to which their predications, inculpations, and after
death their imputations, are made.
Adulteries of the first degree are adulteries of
ignorance, which are committed by those, who
cannot as yet, or cannot at all, consult the under
standing, and thence restrain them.
Adulteries committed by these are mild.
Adulteries of the second degree are adulteries
of lust, which are committed by those, who indeed
are able to consult the understanding, but on ac
count of contingent causes are not able at those
moments. Adulteries committed by these are imputable,
in proportion as the understanding afterwards
favors or does not favor them.
Adulteries of the third degree are adulteries of
the reason, which are committed by those, who
confirm with the understanding that they are not
evils of sin.
Adulteries committed by these are grievous ac
cording to confirmations.
Adulteries of the fourth degree are adulteries
of the will, which are committed by those, who
make them allowable and pleasing, and not of so

252 CONJUGIAL LOVE.
great importance, as to merit consulting the un
derstanding concerning them.
Adulteries committed by these are exceedingly
grievous, and are imputed to them as evils of
purpose, and are seated in them as guilt.
Adulteries of the third and fourth degree are
evils of sin, according to the quantity and quality
of the understanding in them, whether they are
committed in act, or are not committed in act.
Adulteries from the purpose of the will, and
adulteries from the confirmation of the under
standing, render man natural, sensual, and cor
poreal. And this to such a degree, that at length they
reject from themselves all things of the Church
and religion.
Still they possess human rationality like others.
But they use that rationality when they are in
externals, but abuse it while in their internals.

XIII.
CHARITY. 1.
THE FIRST THING OF CHARITY.
The first thing of Charity is to look to the Lord,
and shun Evils bec.au.'<e they are Sins ; which is done
by Repentance.
So far as any one does not shun evils because
they are sins, he remains in them.
So far as any one does not know what sins
are, he does not see but that he is without
sins. So far as any one knows what sins are, he can
see them in himself, confess them, before the
Lord, and repent of them.
Good before repentance is spurious good ; in
like manner Charity, for good is of Charity.
Consequently, the first thing of Charity is to
look to the Lord, and shun evils because they are
sins, 253

254 CHARITY. 2.
THE SECOND THING OP CHARITY.
The .second thing of Charity is to do Goods, be
cause they are U^es.
To will to do no evil to the neighbor is of
Charity. To will to do good to the neighbor is of
Charity. Man can do good which he believes to be of
Charity, and still not shun evil, and yet all evil
is against Charity.
In proportion as man does not will to do evil
to the neighbor, he wills to do him good, and not
the reverse.
Evil is first to be removed, because it is against
Charity, which is done by looking to the Lord,
and by repentance, before the good which he does
is the good of Charity.
Such as the knowledge is, and thence the re
moval of evil by repentance, such is the good
which is of Charity.
Hence it follows, that the first thing of Charity
is to look to the Lord, and shun evils because
they are sins ; and the second is to do goods.

CHARITY. 255

THE NEIGHBOR IN THE SPIRITUAL IDEA.
The Neighbor that is to be loved, in the spiritual
idea, is Good and Truth.
]\Ian is not man from his form, but from the
good and trutii Avith him ; or what is the same,
from his will and understanding.
Therefore good and trutii with a man is the
Neighbor that is to be loved.
The quality of the Neighbor is according to
the quality of good and truth with a man ; or
such as the man is, such is the Neighbor.
The degree of the Neighbor is according to the
degree of good and truth Avith a man ; con
sequently, one man is not the Neighbor in the
same degree as another.
Good of the internal will is the Neighbor that
is to be loved, and not good of the external will,
unless this makes one with the other.
Truth is the Neighbor, so far as it proceeds
from good, and makes one with it, as form and
essence.

256 CHARITY.

THE NEIGHBOR IN THE STRICT AND WIDE SENSE.
The object of Charity is a man, a society, the
country, and the human race; and all are tlie
Neiglibor in the strict and in the wide sense.
Every man is the Neighbor according to the
quality of his good.
A society, smaller or larger, is the Neighbor,
according to the good of its use.
The country is the Neighbor according to its
good, spiritual, moral, and civil.
The human race is the Neighbor in the widest
sense; but because it is distinguished into em
pires, kingdoms, and republics, each one is
Neighbor according- to the good of its religion
and morals, and according to the good which it
performs to one's country, aud makes to be one
with its good.

MAN THE SUBJECT OP CHARITY'.
Man is the subject of Charity ; and such as is the
Charity with him, such a subject of it is he ; and such
is the Charity that he exercises toward the Neiglibor.
Man was created that he might be a form of
love and wisdom.

CHARITY. -ir-il
At this day, that a man may be a man, he
ought to be Charity in form.
A man ought to be Charity in form, not from
himself, but from the Lord ; he is thus a recep
tacle of Charity.
A man is such a form of Charity, so far as the
good of the will is conjoined to truths of the
understanding Avith him.
AVhatcA'er proceeds from such a man, derives
from the form a likeness, so that it is Charity.
The Neighbor may be loved from what is not
Charity ; but this, in itself regarded, is not loving
the Neighbor.
He loves the Neighbor, who loves the Neighbor
from Charity in himself 6.
USE.
Man is born that he may become Charity ; and
this lie cannot become, unless he perpetually does the
good of use to the Neighbor, from affection and
delight. The common good exists from the good of use
which each one performs, and the good of use,
Avhich each one performs, subsists from the com
mon good.
Ministries, functions, offices, and various em-
17

258 CHARITY.
ployments, are the goods of use which the indi
viduals perform, from which the common good
exists. All offices and employments, regarded as to the
goods of use in a kingdom, republic, and state,
make a form which corresponds to the heavenly
form. They also make a form which corresponds to
the human form.
In this form each one is a good of use, accord
ing to the extension of his office and employ
ment.

how man becomes a form of charity.
Every man who looks to the Lord, and .shuns evils
as sin.s, if he sincerely, justhj, and faithfully per
forms the vjork, that belongs to his office and em
ployment, becomes a form of Charity.
Man is born that he may become Charity, and
he cannot become Charity, unless he perpetually
does the good of use from affection and delight.
AA'herefore when a man sincerely, justly, and
faithfully performs the work of his office or em
ployment, from affection and its delight, he is
continually in the good of use, not only to the
community or public, but also to individuals.

CHARITY. 259
But this cannot be, unless he looks to the Lord,
and shuns evils as sins ; for this is the first thing
of Charity, and the second is to do goods. The
goods that he does are goods of use, which he
does every day ; and when he is not doing, he
thinks of doing them ; there is an interior affec
tion, Avhicli remains Avithin and desires it. Hence
it is, that he is perpetually in the good of use,
from morning to evening, from year to year, from
his earliest age to the end of life. Otherwise he
caranot become a form, that is, a receptacle of
Charity. 8.
the signs of charity.
The signs of Charity are all the things which are
of Worship.
The externals of the body, Avhich pertain to
worship are : Going to church. Listening to ser
mons. Devoutly singing, and praying on the
knees. Partaking the Sacrament of the Supper.
And at home : — Prayer morning and evening,
and at meals. Conversing with others about
charity and faith, and about God, Heaven,
eternal life, and salvation. And with priests,
preaching, and also private instruction. And
with every one, the instruction of children and

260 CHARITY.
servants in such things. Reading the Word, and
books of instruction and piety.
The externals of the mind, which pertain to
worship are: — Thought and meditation about
God, Heaven, eternal lift', and salvation. Refiec-
tion upon one's thoughts and intentions, as to
Avhetlier they are good or evil, and that the evil
are from the devil, and the good from God. The
turning away of one's mind from impious, ob
scene, and filthy speech. Besides thoughts, there
are also affections, which come to the sight and
sense of man.
Charity itself is in the internal man, and its
sign in the external.
AA'hen Charity is in the internal man, and
makes it, then all things of worship, that are per
formed in externals, ai-e signs of it.
AA'orship in the external man, proceeding from
Charity in the internal, appears before the angels
as a standard-bearer with a banner in his hand ;
but wor.ship in the external man not proceeding
from Charity in the internal, appears before the
angels as an actor with a firebrand in his hand.

XIV.
SUMMARIES FROM THE ARCANA
CCELESTIA.

1.

THE CELESTIAL MAN, THE SPIRITUAL MAN, AND TIIE
DEAD MAN.
It is unknown at this day what the Celestial Man
i.s, and it is scarcely known ¦whcd the Spiritual Man,
and the Dead Man, are.
A dead man acknowledges no trutii and good,
but that Avhicli is of the body and the world, and
this he adores.
A spiritual man acknowledges S[>iritual and
celestial truth and good ; but it is from faith,
from which he acts, and not so much from love.
A celestial man believes and perceives spiritual
and celestial truth and good, acknowledging no
faith, but that which is from love, from which he
also acts.
The ends of a dead man regard only the life
of the body and the Avorld, nor does he know
261

262 SUMMARIES
Avhat eternal life is, nor what the Lord is ; or if
he knows, he does not belieA'e.
The ends of a spiritual man regard eternal
life, and thus the Lord.
The ends of a celestial man regard the Lord,
and thus His kingdom, and eternal life.
A dead man, when in combat, almost always
yields ; and when not in combat, evils and falses
have dominion over him, and he is a slave. His
bonds are external, as- the fear of the law, the
loss of life, of Avealth, of gain, and of fame.
A spiritual man is in combat, but always con
quers. His bonds are internal, and are called
the bonds of conscience.
A celestial man is not in combat, and if CA'ils
and falses assail, he despises them ; Avherefore he
is also called a conqueror. He has no bonds
which appear, but is free ; his bonds, Avhich do
not appear, are the perceptions of good and
truth (n. 81). 2.
VASTATION.
Vastation must exist before a New Church can
arise. Vastation is tAA'o-fold ; first, of those who know
and do not will to know, or who see and do not

FROM THE ARCANA CiELESTIA. 263
Avill to see, like the Jews of old, and Christians
of the present day ; second, of those who neither
kuoAV nor see anything, because they are igno
rant, like the ancient CTentiles, and also those of
the present day. AA'hen the last time of vastation
is with those who know and do not will to know,
or who see and do not will to see ; then the Church
arises anew, not with them, but with those whom
they call G}entiles. This took place with the Most
Ancient Church, Avhich was before the flood, with
the Ancient Church, Avhicli Avas after the flood,
and also with the Jewish Church. The reason
that new light then first a]>pears, is because they
can no longer profane the things that are revealed,
since they do not acknowledge and believe them
to be true (n. 410).

THE SPIRITUAL AA'ORLD.
Changes of place in the other life are changes of
state. Societies of spirits and angels appear distinct
from each other as to situation, but places aud
distances are nothing but varieties of state.
Situations and distances have relation to the
human body, so that they who are to the right,
appear to the right, and they who are to the left.

264 SUMMARIES
a})pear to the left, Avhithersoever the body be
turned ; so also with respect to the other quarters.
No spirits and angels arc so far distant from
each other, but that they may be seen ; but still,
no more come into view than is granted by the
Lord.
Spirits, Avho are thought of by others, are pres
ent in a moment, when it is granted by the Lord,
and so near that they can hear and touch each
other; although they may have been thousands
of miles away, even in the starry lieaA'ens.
The angels have no idea of time. This is the
case in the world of spirits, and still more })«¦-
fectly in heaven ; how much more with respect
to the Lord, to whom all and CA'ery one cannot
but be most present, and under His sight and
Providence. These things appear incredible, but still they
are true (n. 1274). . 4,
APPEARANCES.
Rational truth, merely human is in Appearances,
and hence does not comprehend things Divine.
Man from appearance thinks :
That if man has no life except from the Lord,
he would not be able to live as from himself;

FROM TIIE ARCAN.i dELE.sTlA. 265
when yet he first truly lives, Avhen he perceives
that life is from the Lord ;
That the good which man does, is from himself;
when yet there is nothing of good from himself,
but from the Lord ;
That man merits salvation when he does good ;
when yet man can of himself merit notliing, but
all merit is of the Lokd ;
That when man is withheld from evil, and held
in good, by the Lord, there is in him nothing but
what is good, just, and holy ; Avhen yet there is in
him nothing but Avliat is evil, unjust, and profane ;
That when man does good from charity, he
does it from his own will; when yet it is not
from his own Avill, but from the intellectual, in
Avhich charity is implanted ;
That there is no glory, but the glory of the
world ; Avlien yet in the glory of heaven, there is
not the least thing of the glory of the world ;
That no one can love his neighbor more than
himself, but that all love begins from self ; when
yet in celestial love there is nothing of the love
of self ;
That there can be no light, except what is from
the light of the world ; when yet in the heavens
there is not the least thing of the light of the
world, and still the light is so great, that it ex
ceeds a thousand times the noonday light of the
world ;

266 SUM.MARIES
That the Lord cannot .shine before the universal
Heaven as a sun, A\'hen yet all the light of Heaven
is from Him ;
That there can be no progressions in the other
life ; when yet they appear to themselves to
progress, altogether as men on the earth, in their
habitations, courts, and paradises ; especially if it
be said that these are changes of state, which so
appear ;
That spirits and angels cannot be seen, because
they are invisible to tho eyes, and that they can
not speak with men ; Avhen yet they appear before
the internal sight, or that of the spirit, more
manifestly, than man apjiears to man upon the
earth ; and their speech is also in like manner
heard. Besides many thousands of similar things,
which the human rational, from its own lumen,
born of sensual things, can never believe (n.
2196). . 5.
APPEARANCES OF TRUTH.
The Appearances of Ti-utli are not Truths in them
selves, but they appear as Truths.
Man believes :
That he is reformed and regenerated by the
truth of faith, but this is an appearance ; he is

FROM THE ARCANA CiELESTIA. 267
reformed and regenerated by the good of faith,
that is, by charity towards the neighbor, and love
to the Lord ;
That truth gives to perceive what good is, be
cause it teaches, but this is an appearance ; good
is Avhat gives perception to truth, for good is the
soul, or life, of truth ;
That truth introduces to good, when man lives
according to the trutii AA'hich he has learned ; but
it is good that inflows into truth, and introduces
truth to itself;
That truth perfects good, when yet good per
fects truth ;
That the goods of life are the fruits of faith,
but they are the fruits of charity (n. 3207).
6.
FALLACIES OF THE SENSES.
There are Fallacies of the Senses merely natural,
or in the things of nature, and there are Fallacies of
the Senses in spiritual things.
It is a Fallacy of merely natural Sense to be
lieve :
That the sun is carried once every day around
this earth, and at the same time also heaven
with all the stars ;

268 SUMMARIES
That there is only one atmosphere, which is
successively purer in its parts, and that where it
ceases, there is a A'acuum ;
That from the first creation, there has been im
pressed on seeds a faculty of growing into trees
and flowers, and of making themselves prolific,
and that thence is the existence and subsistence
of all things ;
That there are simple substances, such as mo
nads and atoms ;
That all things are of nature and from nature.
It is a Fallacy of Sense in spiritual things :
That the body alone lives, and that its life
perishes, when it dies ;
That a man can no more live after death than
the beasts ;
That the life itself with man, which is called
the soul, is only something ethereal, or flamy,
Avhicli is dissipated when man dies ;
That there is no light or heat from any other
source, than from the sun, or elementary fire ;
That man believes that he lives from himself,
or that life is implanted in him ;
That adulteries are allowable, and that mar
riages are only of order for the sake of the edu
cation of offspring ;
That the kingdom of the Lord, or Heaven, is
like an earthly kingdom, in this that joy and

FROM THE ARCAXA CCELESTIA. 269
felicit}' therein consists in one being greater than
another, and hence in glory above another;
That good AA'orks are meritorious, and that to
do good to any one for the sake of self is a good
work ;
That man is saved by faith alone, that any
one can have faith without charity, and that it is
faith, and not life, which remains after death ;
It is similar in many other things ; wherefore,
when the sensual rules with man, the rational,
illustrated from the Divine, sees nothing, and is
ih thick darkness (n. 5084). 7.
WHY THE LORD WAS AVILLING TO BE BORN ON OUR
EARTH, AND NOT ON ANOTHER.
There are many reasons why it pleased the Lord
to be born, and assume the Human, on onr Earth,
and not on another ; but the principal reason ivas
for the sake of the Word.
It pleased the Lord to be born upon our earth,
for the sake of the Word ; because the Word is
the Divine Truth itself, which teaches man that
there is a God, that there is a Heaven, a Hell,
and a life after death ; and moreover it teaches
hoAV he must Ha'O and believe, that he may come
into Heaven, and thus be happy to eternity ;

270 SUM.MARIES
That the AA'ord might be written upon our
earth, l^ecause the art of writing has been here
from the most ancient time ; first, on the bark of
trees, then on skins, afterwards on paper, and
lastly by types. This was provided by the Lord
for the sake of the AVord ;
That the AVord might afterward be pubhshed
through the whole of this earth, because there is
here a commerce of all nations, both by land and
Avater, to all places of the whole world ; hence the
AVord once written could be transferred from one
nation to another, and be everywhere taught ;
such a commerce was also proA'ided by the Lord
for the sake of the AA^ord ;
That the Word once written might be preserved
to all posterity, consequently to thousands and
thousands of years ;
That thus it might become manifest that God
was made Man ; for this is the first and most
essential thing, for the sake of which the AA^ord
is ; for no one can believe in a God, and love a
God, whom he cannot comprehend under some
appearance. Wherefore it pleased the Lord to be born upon
our earth, to make manifest by the AA'ord that God
Avas made Man, not only to those who are in this
world, but to all in the universe, who come into
Heaven from any earth whatsoever ; for in Heaven
there is a communication of all (n. 9354-9356).

FROM THE ARCANA C<ELESTIA. 271

8.

THE CONJUNCTION OP THE ANGELIC SOCIETIES IN
HEAVEN.
Heaven consists of myriads of angelic Societies,
still the Lord leads them as one angel, or one man.
The conjunction of the angelic Societies into
one Heaven has reference to these laws :
Every one (unum), in the form of the Heavens,
exists according to the heavenly harmony of
many consociated ;
Love is spiritual conjunction, whence is
heavenly harmony ;
There must be a universal bond, that singular
things may be kept conjoined with each other;
The universal bond must inflow into the sin
gular bonds, and make them ;
The universal bond is the Lord, thus love from
Him, and thence love to Him ;
The singular bonds are thence derived, and
they are of mutual love or charity towards the
neighbot (n. 9613).

272 SUMMARIES

9.

THE INTERNAL OF THE WORD, OP THE CHURCH,
AND OF WORSHIP.
There are those who are in tlie internal of the
Word, of the Church, and of Worship; there are
those who are in the external in which is an inter
nal ; and there are tliose who are in an external
without an internal.
In the internal of the Word, of the Church,
and of Worship, are they who love to do truth for
the sake of truth, from internal affection, thus
from spiritual affection.
In the external of the same, in which is an in
ternal, are they who love to do truth for the sake
of truth, but from external affection, thus from
natural affection.
In the external without an internal, are they
A\'ho love truth not for the sake of truth, but for
the sake of gains in the world ; thus they do not
love to do truths, except for the sake of them
selves, or that they may be seen; these are not
A\'ithin the Church, but out of it. ,
They Avho love to do truth for the sake of
truth from internal or spiritual affection, when
they hear truths, rejoice, and think about a life
according to them.

FROM TIIE ARCANA CCELESTIA. 273
They who love truth for the sake of truth, from
external or natural affection, when they hear
truth, also rejoice, but do not think about a life
according to it ; still it inflows from the internal
whilst they are ignorant of it.
They Avho love truths for the sake of gains in
the world, think nothing about life, neither does
anything inflow from the internal ; they only
make truths to be things of memory, to the end
that they may speak about them.
They who love to do truth for the sake of truth,
love the Lord, since truth is from the Lord, and
the Lord makes it to become good by the willing
and doing of it, so that it becomes of the life with
man ; for truth does not become of the life until
it enters the will (n. 10,683).

18

XV.
SUMMARIES FROM THE APOCALYPSE
EXPLAINED. 1.
DOCTRINE.
Regeneratiem is effected by the truths of Doctrine,
and by a life according to them.
No one can understand the AA'ord without
Doctrine. No one can fight against evils and falses,
and dissipate them, without Doctrine from the
Word. No one can become spiritual, without Doctrine
from the Word, AA'ithin the Church where the
Word is.
Doctrine cannot be procured from any other
source, than from the Word, and by no others
than those who are in illustration from the Lord.
All things of Doctrine, are to be confirmed by
the sense of the letter of the AVord (A. E. n.
356). 274

FROM THE APOCALYPSE EXPLAINED. 21 o

THE DIVINE POAVER.
The Lord alone has Power, and He exercises it by
tlie Divine Truth, which p)roceeds from Him.
The Lord has Infinite Power.
The Lord has this Power from Himself by His
Divine Truth.
All power is together in ultimates, and hence
the Lord has Infinite Power from firsts by ulti
mates. Angels and men are powers, so far as they are
receptions of Divine truth from the Lord.
Power resides in the truths of the natural man,
so far. as this receives influx from the Lord
through the spiritual man.
The truths of the natural man have nothing of
power, without that influx (A. E. n. 726).
3.
LAWS OF DIVINE PROVIDENCE.
The Salvation of man is the all in all of the Di
vine Providence.
1. The laws of order, which are called the laws
of Divine Providence, are the following :
Man should not feel and perceive, and hence

276 SUMMARIES
should not know any other than that life is in
him, thus that he thinks and wills from himself,
and thence speaks and acts from himself; never
theless, he should acknowledge and believe, that
the truths which he thinks and speaks, and the
goods which he wills and does, are from God,
thus as from himself
Man should act what he acts from freedom
according to reason, but still he should acknowl
edge and believe that the freedom Avhich he has
is from God ; in like manner the reason, regarded
in itself, which is called rationality.
To think and speak truth, aud to will and do
good, from freedom according to reason, is not
from man himself, but from God ; aud to think
and .speak falsity, and to Avill and do evil, from
freedom, is not from man himself, but from hell ;
still, however, falsity and evil are from hell, but
the freedom, regarded in itself, and the faculty
of thinking, of willing, of speaking, and of doing,
regarded in themselves, are from God.
The understanding and Avill of man should not
in the least be compelled by another, since all
compulsion by another takes away freedom ; but
man should compel himself, for to compel one's
self is to act from freedom.
Man does not know, from sense and perception
in himself, how good and truth inflow from God,
and how evil and falsity inflow from hell ; neither

FROM THE APOCALYPSE EXPLAIXED. 277
can he see how the Divine Providence operates
in favor of good against evil ; for thus man would
not act from freedom according to reason, as from
himself; it is sufficient that he knoAVs and ac
knowledges them from the AA^ord, and from the
doctrine of the Church.
2. Man is not reformed by external, but by in
ternal means ; external means are miracles and
visions, also fears and punishments ; internal
means are truths and goods from the AVord, and
from the doctrine of the Church, also looking to
the Lord, for these means enter by the internal
way, and remove the evils and falses which reside
Avithin ; but external means enter by the external
way, and do not remove evils and falses, but shut
them in ; but still man is further reformed by ex
ternal means, when he has been first reformed by
internal means ; but a man not reformed is only
held back by external means, which are fears and
punishments, from speaking and doing the CA'ils
and falses, Avhich he thinks and Avills.
Man is not let into the truths of faith and
goods of love from God, except so far as he can
be held in them, even to the end of life ; for it is
better that man should be constantly evil, than
that he shouLl be good and afterwards evil, for
thus he becomes a profaner ; it is principally for
this that evil is permitted.

278 SUMMARIES
God is continually leading man away from
evils, so far as man from freedom is Avilling to be
led ; and so far as man can be led away from
evils, he is led by God to good, and thus to
Heaven ; for so far as man is led away from evils,
he does good from God, which in itself is good ;
but so far as he is not led away from evils, he
does good from himself, which has in it evil.
God does not teach man truths immediately,
neither from Himself nor by angels, but He teaches
by the Word, by preaching, by reading, by con
versation and intercourse with others, and so by
private thoughts from them ; and man is then
illustrated according to the affection of truth from
use ; otherwise man would not act as from him
self Man from his own prudence leads himself to
eminence and opulence, when they seduce ; for
man is led of the Divine Providence to such
things as do not seduce, and which serve for
eternal life ; for all things of the Divine Provi
dence with man, look to what is eternal, because
the life which is God, from which man is man, is
eternal (A. E. n. 1136).

FROM TIIE APOCALYPSE EXPLAIXED. 279
4.
THE UNDERSTANDING AND AVILL.
There are two faculties of life with man, one is
called the Understanding, and the other the Will ;
these faculties are altogether distinct from each other,
but were created to make one, and when they make
one, they are called one Mind; nevertheless with man
they are at first divided, but are afterwards united.
The light of the understanding, before reforma
tion, is as the light of the moon, clear according
to the knowledges of truth and good ; but after
reformation, it is as the light of the sun, clear
according to the application of the knowledges of
truth and good to the uses of life.
The reason why the understanding has not
been destroyed, is, that man may know truths,
and from truths see the evils of his will ; and,
seeing the evils of his will, resist them, as from
himself, and thus be reformed.
Nevertheless, man is not reformed from the un
derstanding, but by this that the understanding
acknowledges truths, and from them sees evils ;
for the operation of the Divine Providence of the
Lord, is into the love of man's Avill, and from
this into the understanding, and not the reverse.
The love of the will, according to its quality.

280 SUAIMARIES
gives intelligence ; natural love from spiritual
gives intelligence in things civil and moral ; but
spiritual love in natural gives intelligence in
things spiritual ; but love merely natural, and the
conceit thence, does not give any intelligence in
spiritual things, but gives the faculty of confirm
ing whatever one wills, and after confirmation
infatuates the understanding, so that it sees the
false as truth, and evil as good ; but still this
love does not take away the faculty of under
standing truths in their light — it takes it away
when it is present, and not when absent.
AA'hen the will is reformed, and the wisdom,
which is of the understanding, becomes that of
the love which is of the will, or Avhen wisdom
becomes the love of truth and good in its form,
then man is as a garden in the time of spring, when
heat is united to light, and gives a soul to ger
minations ; spiritual germinations are the produc
tions of wisdom from love, and then there is in
every production a soul from that love, and its
clothing from wisdom ; thus the will is as a father,
and the understanding is as a mother.
Such then is the life of man, not only the life of
his mind, but also the life of his body, since the
life of the mind makes one with the life of the
body by correspondence ; and hence it is, that an
evil man cannot live in HeaA'en, nor a good man
in Hell ; for the one and the other becomes as it

FROM THE APOCALYPSE EXPLAINED. 281
were dead, if he be not among those, with Avhom
the life of his will, and hence the life of his
understanding, make one (A. E. n. 1171).

5.
NATURE.
The Sun. of the world is pure fire, and the Sun of
Heaven is pure love , that which proceeds from the
Sun which is p)wre fire is called nature, and that
which proceeds from the Sun which is pure love is
called life ; that wh icli proceeds from pure fire is
dead, but that which proceeds from pure love is
living. Nothing in nature exists and subsists, except
from the spiritual and by it.
Nature in itself is dead, being created that the
spiritual may be thereby clothed with forms,
which may serve for use, and that it may be ter
minated. There are two general forms, the spiritual and
the natural, the spiritual such as pertains to ani
mals, and the natural such as pertains to vege
tables. There are three forces in everything spiritual,
a force of acting, a force of creating, and a force
of forming.

282 SUMMARIES
From the spiritual, by those forces, vegetables
and also animals exist, as well those which ap
pear in heaven, as those which appear in the
world. Both animals and vegetables have the same
origin and hence the same soul, the difference
being only in the forms, into which the influx is
effected. And that origin is in use (A. E. 1204).

6.

THE OMNIPRESENCE AND OMNISCIENCE OP GOD.
The Lord is present with all who are in Heaven,
and with all who are in the World, and knows all
things even the most singidar with them, both in the
present and in the future.
In the natural world are spaces and times, but
in the spiritual world these are appearances.
¦Spaces and times are to be removed from the
ideas, that the Omnipresence of the I^ord A\'ith
all and every one may be comprehended, and
His Omniscience of things present and future
with them.
All the angels of heaven, and all the men of
the earth, Avho make the Church, are as one man,
and the Lord is the life of that man.

FROM THE APOCALYPSE EXPLAINED. 283
Consequently, as life is in the singular and
most singular things of man, aud knows all their
state ; so the Lord is in the singular, and most
singular things, of the angels of Heaven, and of
the men of the Church.
The Lord is also present with those who are
out of Heaven, and out of the Church, avIio are
either in Hell, or will come into Hell, and knows
all their states, from the intellectual faculty which
every man has, and from the opposite.
From the Omnipresence and Omniscience of
the Lord, so perceived, it may be comprehended
how the Lord is the all in all things of HeaA'en
and the Church, and that we are in the Lord,
and the Lord in us.
The Omnipresence and Omniscience of the Lord
may also be comprehended from the creation of
the universe ; for the universe was so created by
Him, that He is in firsts and in ultimates, also
in the centre and at the same time in the circum
ference, and that uses are the things in which He
is. Since the Lord has Divine Love and Divine
Wisdom, therefore He has Divine Omnipresence
and Divine Omniscience from both ; but Omi-
presence is principally from the Divine Love, and
Omniscience principally from the Divine Wis
dom (A. E. n. 1217).

284 SUMMARIES

THE DIVINE LOVE.
Love and Wisdom in the Lord are not two but
one, and this one is the Divine Love, which before
the angels of Heaven appears as a Sun ; but Love
and Wisdom proceeding /rom the Lord as a Sun,
appear as two distinct things with the angels of
Heaven, and with the men of the Church.
In the world it is but little comprehended what
love is, when yet it is the life itself of man.
The Lord alone is Love itself, because He is
Life itself, and man and angel is only a re
cipient. The Life, which is the Divine Love, is in a
form, and that form is the form of uses in every
complex. In such a form is man, in particular and in
general, aud in such a form is Heaven, and also
the world.
There are genera and species of uses, and differ
ences of species to infinity ; and there are also de
grees of uses.
There are as many affections as there are uses,
and hence there are genera and species of affec
tions, and differences of species to infinity ; and
there are also degrees of affections.

FROM THE APOCALYPSE EXPLAIXED. 285
Every affection of use is in itself a man, accord
ing to the quality and quantity thereof
Every use derives its life from the common
good, and inflows from it, and gives the neces
saries, utilities, and delights of life.
So far as man is in the love of use, he is in the
Lord, and loves the Lord and the neighbor, and
is a man.
The active force of uses, according to connec
tion in their ordei', produces the vital heat, Avhich
is perceived in man as love.
This is manifested by man's Avilling this or that
thing, or by this or that being good to him, or not
good, and at length by delight.
All things in man are formed, and also groAv,
and are held in connection, by love and the heat
thereof from the Lord.
Man does not know Avhat affection is, still less
that there are as many various affections, as there
are men born in the world, and as will be born to
eternity, thus that they are inflnite.
Man does not know otherwise than that he is
thought, wheu yet he is affection.
And neither does he know that he has eternal
life according to the affection of use (A. E. n.
1229).

286 SUMMARIES 8.
THE DIVINE WISDOM.
Love in the Lord is Esse, and Wisdom in Him is
Existere, nevertheless these two in Him are not two,
but one, and. th.is one is the Divine Love, which, in
the Heavens before the angels appears as a Sun; but
these two, which are one in the Lord, p)roc.eed as two
distinct things from Him as a Sun, Wisdom as light,
and Love ax heat , they proceed distinct in appearance,
yet in themselves they are not distinct.
The Divine Wisdom in the Heavens appears
before the eyes of the angels as light.
The Lord created with man, and afterward
forms with him, a receptacle of love, which is
his will, and to this adjoins a receptacle of wisdom,
which is his understanding.
Man is formed in the womb by the Lord by
means of influx into those two receptacles.
There is a similitude and analogy between the
formation of man in the womb, and his reforma
tion and regeneration.
With man after birth the will becomes the
receptacle of love, and the understanding the
receptacle of wisdom.
There is a correspondence of the heart Avith
the will, and of the lungs Avith the understanding.

FROM TIIE APOCALYPSE EXPLAIXED. 287
The conjunction of the body and spirit with
man is effected by the motions of his heart and
lungs, and separation is effected when those mo
tions cease.
There is or can be no angel or spirit, Avho was
not born a man in the world.
The Divine Love is Divine Good, and the
Divine AA'isdom is DiA'ine Truth.
There is a reciprocal conjunction of love and
wisdom, or what is the same, of A\'ill and under
standing, also of affection and thought, in like
manner of good and truth.
Love to the Lord from the Lord exists in
charity, and Avisdom in faith.
The Lord, by His Divine Love, and His Divine
Wisdom, animates all things in Heaven, and all
things in the world, even to their ultimates, some
that they may live, and some that they may be
and exist. {D. W. I-XII).

FORMATION OF MAN IN THE AA'OMB.
Man is formed in the womb by the Lord by means
of influx into the two receptacles of love and wisdom
crecded with him.
The Lord conjoins Himself to man in the

288 SUMMARIES
womb of the mother from first conception, and
forms him.
The Lord conjoins Himself in those two re
ceptacles, in the one by love, in the other by
wisdom. Love and wisdom, together and unanimously,
form all and singular things, but still they dis
tinguish themselves in them.
The receptacles are distinguished into three
degrees with man, one within another, and the
tAVO higher are the habitations of the Lord, but
not the lowest.
One receptacle is for the will of the future man,
and the other for his understanding, and yet
nothing at all of his will and understanding is
present in the formation.
In the embryo before birth there is life, but the
embryo is not conscious of it (D. W. III).
II.
CONJUNCTION OF THE BODY AND SPIRIT OF MAN.
The conjunction of the body and spirit with man,
is effected by the motions of his heart and lungs,
and separation is effected when those motions cease.
The spirit of man is equally a man.
The spirit of man has equally a heart and a
pulse thence, also lungs and respiration thence.

FR 0 M THE APOCALYl 'SE EX PL A JXED. 0 8 9
The pulse of its heart, and the respiration of
its lungs, inflow into the pulse of the heart, and
the respiration of the lungs, with man in the
world. The life of the body, which is natural, exists
and subsists by that influx, aud it ceases by its
removal, thus by separation.
Man then from natural becomes spiritual
(D. W. VII). III.
NO ANGEL OR SPIRIT NOT BORN A MAN.
There is or can be no angel or spirit, who was not
born a man into the world.
In man there is an angelic mind.
Such a mind cannot be formed except in man.
Neither can such a mind be procreated, and by
procreations be multiplied, except in man.
Because of being born men in the world, spirits
and angels can subsist and live to eternity.
Because of being born men in the world,
spirits and angels can be adjoined and conjoined
to men in the world.
From these things it follows, that the angelic
Heaven, which AA'as the end of creation, could no
otherwise exist ; and thus that the human race is
the seminary of Heaven (D. W. VIII).
19

290 SUMMARIES IV.
CONJUNCTION RECIPROCAL.
Tlie conjunction of love and wisdom, or of will
and understanding is reciprocal.
The life of the will conjoins itself to the life of
the understanding.
This conjunction is- reciprocal, and may be
comprehended from the reciprocal conjunction of
the heart and the lungs.
The life of the understanding purifies the life
of the will, and also perfects and exalts it.
The life of the will co-operates with the life of
the understanding in every motion, and on the
other hand the life of the understanding co
operates with the life of the will in every
sense. They co-operate in like manner in sound and
its speech.
These things take place with the good, and with
the evil, with the difference, that with the evil the
life of the Avill is not purified, perfected, and ex
alted by the life of the understanding, but it is
defiled, depraved, and made brutal.
The love, which is the life of the will, makes
all the life of man (D. W. X).

PROM THE APOCALYPSE EXPLAINED. 291
V.
LOVE AND WISDOM IN CHARITY AND FAITH.
Love to the Lord from the Lord exists in charity,
and wisdom in faith.
That love to the Lord exists in charity will be
shown in what folloAvs :
The love of uses is charity.
The love of uses, or charity, is and exists
from the Lord, and is to be exercised toward the
neighbor. Love to the Lord exists in charity, because in
use. Use is to perform one's office, and do one's
work, rightly, faithfully, sincerely, and justly.
There are general uses, which are also uses of
charity. Uses do not become uses of charity with any
one, but with him who fights against evils, Avhich
are from hell.
Since these are contrary to love to the Lord,
and to love toward the neighbor.
Uses, which have for the first and last end one's
own good, are not uses of charity.
That wisdom exists in faith will be shown in
what follows :
Faith is nothing else than truth.

292 SUM.V.iRJES
Truth becomes truth when it is perceived and
loved, and is called faith when it is known and
thought. The truths of faith on the one part look to
the Lord, and on the other to the neighbor.
Truths teach how the Lord is to be approached
that conjunction may be effected : and then how
the Lord by man does uses.
Both of these are taught by truths spiritual,
moral, and civil.
Faith is to know and think truths, charity is
to will and do them.
Wherefore Avhen the Divine Love of the Lord
exists with man in charity, Avliich is to Avill and
do truths, the Divine AVisdom of the Lord exists
with man in faith, which is to know and think
truths. Tlie conjunction of charity and faith is re
ciprocal. VI.
THE LORD ANIMATES ALL THINGS EVEN TO
ULTIifATES.
The Lord, by His Divine Love and His Divine
Wisdom, animates all things in Heaven., and all
things in the world, even tn their ultimates, some that
they may live, and some that they may be and e.rist.
The Lord is the Sun in the angelic Heaven.

FR OM THE A I'O <AL) L'.SE EXJ'LA EX El >. 293
From that Sun is the origin of all things.
From that Sun the presence of the Lord is
everywhere. All things that are created, are created to com
pliance with life itself, which is the Lord.
Souls of life, and living souls, and vegetative
souls, from the life Avhicli is from the Lord, are
animated by uses and according to them.
Souls of life are men and angels, living souls
are animals, and vegetative souls are trees
and plants of every kind (D. W. XII).

XVI.
CONSCIENCE.
Conscience is the plane and receptacle of influx from
Heaven. 1. Man has Conscience from the doctrine of his
Church, or from the religion, in which he is, accord
ing to the reception of it interiorily in himself.
Conscience is an internal bond, by which man
is held to think, speak, and do good ; and by
which he is withheld from thinking, speaking,
and doing evil ; and this not for the sake of him
self and the world, but for the sake of good, truth,
justice, and uprightness.
Conscience is a new will and a new understand
ing, from the Lord, thus it is the presence of the
Lord with man.
The pain of Conscience, is anxiety of mind, on
account of injustice, insincerity, or any evil,
which a man believes to be against God, and
against the good of the neighbor.
If anxiety is felt, when man thinks evil, this is
of Conscience.
They who are regenerated, receive Conscience,
294

COXSCIEXCE. 295
when they receive charily ; for the fundamental
of Conscience is charity.
Hence Conscience is never possible, except with
those, who love the neighbor as themselves, and
think well concerning the truths of faith.
Tligy who have Conscience, have interior
thought ; but they who have uo Conscience, have
only exterior thought.
They wlm have Conscience, speak and act from
the heart.
They who have Conscience, are in interior hap
piness, Avlien they do Avhat is good and just,
according to Conscience.
Those only are admitted into spiritual tempta
tions, who have Conscience.
They who have Conscience in the Avorld, also
have Conscience in the other life, and are among
the blessed.
2. There is a true Conscience, a spurious Con
science, and a false Conscience.
A true Conscience is formed by the Lord with
man, from the truths of faith, Avith which he is
endowed ; and he fears to act against those
truths, for he thus acts against Conscience.
A spurious Conscience is formed with the
Gentiles, from the worship of their religion ; to
act against which, is with them, to act against
Conscience.

296 CONSCIENCE.
A false Conscience is formed, not from internal,
but from external things, that is, not from charity,
but from the love of self and the world.
A false Conscience is no Conscience ; for Con
science is predicated of things spiritual, and not
of things natural with man, except so far.as the
latter proceed from the foi'iner.
They who are in truths alone, and not in a life
according to them, have no Conscience.
They Avho do good from natural good, and not
from religion, have no Conscience.
The Lord rules those, who have no Conscience,
by external bonds, Avhicli are fears.
They who do not have Conscience, do not know
what Conscience is, and at length do not know
that it is.
They who do not receive Conscience in the
AA'orld, cannot receive it in the other life, thus they
cannot be saved.
There is no Conscience, with those who are in
Hell.

XVII.
PERCEPTION.
Perception is the Celestial itself, given by the Lord,
to those who are in the aitli of love.
1. Perception is to see what is true and good, by
influx from the Lord.
Perception is to see that truth is truth, and
good is good ; also, that evil is evil, and the false
is false. They, Avho are in the celestial kingdom of the
Lord, liave Perception ; but they, who are in the
spiritual kingdom, do not have Perception, but
instead thereof. Conscience.
The angels of the third, or inmost Heaven,
have Perception ; but the angels of the second,
and lowest Heaven, have illustration of the un
derstanding. Perception is only with those, Avho are in the
good of love to the Lord.
They who are in good, and thence in truth,
especially they who are in the good of love to
the Lord, have revelation by Perception. 297

298 PERCEPTIOX.
AA'hen love to the Lord ceases, aud thus love
towards the neighbor. Perception perishes.
They, who are in the affection of good, know
from Perception Avliat is true, and immediately
see an open field of wisdom, leading even to the
Lord. Man perceives from good, and thinks by
truth. Perception is from affection, and thought from
Percei)tioii ; and thus conies the acknowledgment,
which is called faith.
Every one is in the Perception of truth, so far as
he is in the aftection of understanding ; but take
away the affection of understanding truth, and
there is no Perception of truth.
2. Perception is full confirmation, by influx
from the Lord, with those Avho are in love to
Him. Perception of the good and truth of faith, in
flows by the inmost of the rational from the
Lord.
All Perception is from within, or by influx
from the spiritual Avorld, and never from Avithout,
or from the natural world ; for whence influx is,
thence also is Perception.
Common Perception is by influx from Heaven,
and descends into the thought even to the sight ;
but thought separated from common Perception,

PERCEPTIOX. -)(iii
falls into imagination, from the sight, and from
the proprium.
Perception is interior and exterior; thus there
is Perception of good and trutii in celestial and
spiritual things. Perception of justice and- equity
in civil life, and Perception of what is honorable
in moral life.
Perception is with man, according to the state
of his mind, formed by doctrinals.
Perception is with those, who commit im
mediately to the life, the doctrinals of the Church,
which are from the AA'ord.
They, who are in Perception, never reason
about the truth of faith, but affirm that it is so,
or that it is not so ; if they should reason about
the truth of faith. Perception Avould perish with
them. They, who believe that they know, understand,
and are Avise from themselves, cannot have Per
ception. They, who see the truth as false, and good as
evil, or the false as true, and evil as good, instead
of Perception have Phantasy, Avhich puts on the
appearance of Perception.
They, who remain in ideas, formed from space
and time, can have no perception of anything
spiritual and Divine.
The light of Perception differs altogether from

300 PERCEPTION
the light of confirmation, although they appear
outAvardly similar.
Interior Perception concerning God, has per
ished in the Christian Avorld, and only remains
Avith the simple, who are in faith.
All in the other life, are consociated, or dis
sociated, according to Perceptions.

INDEX. A.
Abuse, 173.
Accommodation, 234.
Acknowledgment, 37, 38, 53, 83, 88, 100, 132, 186, 197, 198,
205, 209, 210, 211, 261, 263, 277, 298.
Action, 128.
Adulteration, 74, 199.
Adultery, 24, 26, 223, 231, 232, 240, 245, 247, 248, 250, 251,
252, 268.
Advent, 13-17, 44, 45, 64, 67, 69, 71, 72, 78, 80, 83, 108, 124,
149, 158, 269. See Second Advent.
Affection, 180, 192, 193, 197, 205, 207, 220, 224, 225, 233, 234,
236, 244, 257, 258, 259, 260, 272, 273, 278, 284, 285, 287,
298.
Affirmation, 299.
Angel, 15, 38, 42, 45, 62, 89, 91, 92, 94, 95, 111, 113, 115, 117,
120, 123, 124, 135, 157, 165, 167, 169, 170, 214, 222, 241,
260, 263, 264, 266, 275, 278, 282, 283, 287, 289, 297.
Animal, 218, 281, 282, 293.
Apostle, 49, 70, 72, 73, 139, 143, 147, 155. See Church,
Apostolic.
Appearance, 51, 154, 169, 190, 191, 193, 195, 196, 208, 209, 264,
266, 267, 270, 282, 286.
Appropriation, 66, 207, 209, 210, 225.
Arius, 148.
Athanasian, 48, 79, 133, 147, 150, 151, 152.
Atheism, 71.
Atmosphere, 170, 171, 176, 268.
301

302 INDEX. B.
Baptism, 64, 65, 143.
Basis, 162, 171.
Beast, 230, 242, 268.
Belief, 14, 16, 18, 47, 52, 59, 68, 83, 125, 130, 136, 261, 262,
263. See Faith.
Betrothal, 235, 236, 237.
Blessing, 194.
Body, 108, 110, 114, 125, 133, 135, 144, 145, 149, 150, 164, 170,
176, 178, 179, 189, 226, 232, 233, 237, 261, 263, 264, 268,
280, 287, 288, 289.
Bond, 229, 262, 271, 294, 296.
Brain, 177, 178. c.
Canon, 24.
Cause, 166, 171.
Celestial, 217, 261, 262, 265, 297.
Celestial Sense, 50, 80.
Celibacy, 223.
Change, 226, 2(53.
Chaos, 96.
Charity, 16, 26, 30, 32, 53, 54, 56, 62, 66, 74, 75, 82, 83, 85, 86,
117, 118, 1.34, 155, 156, 159, 160, 163, 181, 196, 220,
2.5:3-2(i0, 265, 267, 269, 271, 287, 291, 292, 295, 296.
Chastity, 24, 26, 82, 219, 221, 222, 223, 229, 237.
Christendom, 56.
Christian, 44, 65, 72, 1.50, 158, 222, 240, 249, 263.
Christian Church, 48, 55, 65, 66, 67, 70, 72, 73, 75, 144, 150,
1.56, 240.
Christian World, 31, 37, 63, 75, 112, 203, 213, 239, 249, 300.
Church, 31, 32, 38, 45, 51, 57, 59, 60, 64, 65, 66, 69, 70, 71, 80,
83, 88, 104, 111, 112, 116, 117, 118, 119, 121, 122, 126,
129, 136, 163, 213, 217, 219, 220, 221, 222, 246, 252, 263,
272, 282, 283. See NeA\' Church, Old Church.
Church, Apostolic, 48, 63, 72, 109, 141, 147, 150, 151, 152.
See .-Apostle.

INDEX 303
Church, Jewish or Israelitish, 27, 102, 125, 127, 128, 240, 263.
Church, Reformed, 30, 31, 35, 4S, 150.
Church, Roman Catholic, 30, 31, 35, 48, 1.50, 151.
Civil, 22, 250, 25(i, 280, 292, 299.
Clergy, 47, 131, 136, 140, 157. See Priest.
Cold, 231, 232, 233.
Combat, 14, 17, 2.A, 62, 78, 82, 105, 124, 125, 126, 129, 262,
274. See Temptation.
Coming. See Advent.
Commandment, 22, 23, 24, 25, 27, 36, 67, 221. See Deca
logue.
Commerce, 270.
Communication, 87, 98, 270.
Communion, 62.
Compul^'ion, 59, 188, 189, 276.
Conatus, 98, 99, 175.
Conception, 288.
Concubinage, 240, 249.
Confession, 60, 61, 88, 133, 204, 253.
Confidence, 14, 18, 19, 224, 226, 2.39. See Faith.
Confirmation, 32, 51, 154, 156, 173, 196, 207, 208, 209, 214,
251, 252, 280, 21)8, 300.
Conjugial Love, 26, 214-252.
Conjunction, 14, 16, 18, 27, 51, .54, 55, 58, 59, 64, 67, 75, 80,
87, 92, 93, 98, 99, 104, 112, 128, 129, 159, 170, 179, 180,
183, 184. 186, 187, 188, ]!)5, 196, 210, 220, 221, 223, 224,
225, 226, 227, 233, 234, 235, 230, 237, 243, 244, 271, 287,
288, 289, 290, 292.
Connection, 98.
Conscience, 262, 294-296, 297.
Consent, 236.
Consociation, 51, 80, 215, 271.
Consort, 215, 216, 219, 225, 227, 2,30, 231, 233, 235, 242, 244,
245.
Consummation, 33, 67, 69, 70, 71, 73, 74, 122, 156, 211.
Contrition, 60, 128.
Conversation, 259, 278.

304 INDEX.
Co-operation, 61, 74, 128, 290.
Correspondence, 43, 49, 66, 92, 93, 94, 154, 172, 177, 178, 179,
195, 196, 217, 220, 221, 280.
Countrj', 256.
Creation, 3.S, 40, 41, 42, 48, 63, 86, 87, 88, 91, 92, 93, 95, 96,
97, 98, 99, 100, 101, 107, 133, 134, 168, 170, 171, 174,
175, 176, 177, 182, 210, 218, 244, 268, 283, 286, 293.
Crown, 68, 75.
Curse, 194. D.
Damnation, 15, 81, 112, 116, 123, 124, 186, 212, 213.
Dead, 42, 92, 165, 170, 261, 262, 281.
Death, 64, 75, 119, 214, 215.
Death, after, 36, 52, 58, 75, 81, 119, 121, 123, 157, 204, 214,
215, 238, 268, 269.
Decalogue, 22, 23, 24, 26, 27, 81, 106. See Commandment.
Dechne, 69, 70, 116, 117.
Degree, 43, 166, 168, 170-174, 288.
Delight, 222, 226, 227, 239, 246, 247, 257, 258, 285.
Determination, 230, 232.
Devil, 16, 18.
Dignity, 193, 194.
Disjunction, 211, 231.
Disunion, 231.
Divine, 14, 15, 79, 111, 112, 114, 115, 131, 168, 175, 177.
Divine Good, 15, 40, 44, 95, 103, 104, 107, 108, 109, 111, 287.
Divine Human, 14, 15, 44, 78, 79, 83, 102, 103, 105, 107, 108,
109, 111, 112, 114, 115, 127, 130, 131, 133, 134, 135.
Divine Life, 54, 114. See Life.
Divine Love, 15, 40, 54, 87, 94, 95, 96, 98, 99, 103, 104, 167,
168, 169, 170, 177, 182, 190, 210, 211, 212, 283, 284, 286,
287, 292.
Divine Man, 44, 107, 113, 167, 168, 174, 175, 270.
Divine Operation, 46, 47, 130, 191.
Divine Proceeding, 79, 100, 131, 132, 133, 134, 1.35, 136, 137,
138, 170.

INDEX. 305
Divine Providence, 102, 182-213, 275, 277, 278.
Divine Truth, 15, Ki, 40, 44, 46, 49, 74, 79, 95, 103, 104, 105,
106, 107, 109, 110, 111, 112, 131, 139, 275, 287.
Divine AA'isdom, 15, 40, 41, 54, 87, 95, 90, 103, 105, 167, 168,
169, 170, 177, 182, 190, 210, 283, 284, 286, 287, 292.
Divorce, 231, 232, 249.
Doctrinal, 87, 299.
Doctrine, 22, 30, 32, 51, 68, 72, 80, 88, 109, 136, 137, 139, 161,
213, 274, 277, 294.
Dominion, 62, 126, 262.
Doubt, 203, 204. E.
Education, 245.
Effect, 166, 171.
Election, 236.
Embryo, 288.
End, 52, 97, 98, 99, 126, 166, 171, 184, 204, 206, 261, 262.
End of Creation, 87, 97, 99, 170, 174, 175, 184, 210, 289.
End of the Church, 67, 69, 70, 71, 116, 119, 120, 122, 123, 163.
Equihbrium, 58, 120, 123, 183, 246, 248.
Esse, 19, 38, 40, 41, 86, 87, 89, 92, 94, 104, 119, 286.
Essence, 19, 39, 40, 41, ,54, 89, 140, 190, 255.
Essential, 144, 149, 160, 161.
Eternal, 184, 185, 193, 194, 195, 196.
Eternal Life, 54, 66, 85, 86, 130, 140, 187, 262, 278, 285. See
Life.
Eternity, 39, 41, 86, 90, 92, 229.
Evil, 15, 16, 18, 22, 23, 24, 25, 20, 31, 36, 56, 59, 60, 61, 64,
71, 76, 77, 81, 82, 86, 97, 101, 102, 119, 120, 121, 122,
123, 125, 126, 127, 172, 173, 176, 183, 187, 188, 196, 197,
198, 199, 203, 204, 205, 206, 207, 208, 209, 210, 211, 252,
253, 254, 258, 262, 265, 276, 277, 278, 279, 280, 291.
Evil, the, 36, .56, 58, 68, 70, 73, 76, 123, 173, 206, 207, 280,
290.
Examination, 61.
Exinanition, 44, 103, 109, 110, 112, 115.
20

306 INDEX.
Existence, 19, 100, 104, 268, 281.
Existere, 38, 89, 94, 104, 286.
Experience, 111.
Exploration, 60, 205.
External, 62, 64, 65, 77, 121, 126, 187, 188, 189, 192, 199, 215,
219, 250, 252, 259, 260, 272, 273, 277.
F.
Faculty, 173, 181, 185, 186, 187, 228, 229, 235, 276, 279, 280,
283.
Faith, 13-21, 30-36, 52-56, 62, 63, 64, 66, 74, 75, 79, 83, 85,
86, 148, 154, 155, 156, ].)8, 159, 100, 161, 163, 181, 212,
261, 267, 269, 287, 291, 292, 297, 298. See Saving
Faith.
Fallacy, 51, 267, 268.
Falsification, 71, 74, 110, 141, 1,54, 155, 199, 207.
Falsity, 6.5, 71, 7.3, 74* 7(i, 77, 117, 118, 119, 121, 122, 125, 126,
127, 183, 198, 199, 207, 208, 209, 232, 262, 276, 277, 280.
Fear, 277, 296.
Female, 214, 219, 230, 243.
Finite, 39, 40, 91, 100, 171, 185.
Fire, 42, 92, 165, 170, 268, 281.
First, 41, 97, 98, 102, 130, 275, 283.
Force, 98, 99, 281, 282, 285.
Form, 20, 38, ,54, 89, 167, 168, 175, 176, 177, 182, 190, 193,
205, 226, 227, 255, 2,56, 257, 258, 2.59, 271, 281, 282, 284,
286, 288.
Formation, 227, 286, 287, 288.
Fornication, 247, 287.
Freedom, .59, 123, 185, 18(>, 189, 191, 262, 276, 277, 278. See
Liberty.
Free Will, .58, 59, 62, 74.
Friendship, 58, 224, 226, 229, 233, 234, 23.5, 239, 242.
Fulfill, 52, 78, 80, 112, 163.
Fullness, .50, .80. 96, 101, 171.
Fullness of Time, 105, 122, 148.
Fundamental, 217.

INDEX. 307
G.
General, 211.
Gentile, 263, 295.
Genuine Truth, 50, 51, 52, 74, 203.
Glorification, 13, 14, 15, 17, 44, 46, 78, 83, 103, 109, 110, 112,
114, 125, 127, 128.
Glory, 50, 75, 94.
God, 14, 1.5, 16, 17, 18, 2.-., 31, 32, 33, 35, 37, 38, 39, 40, 41,
42, 44, 47, 79, 85-105, 129-137, 139, 144, 154, 156, 158,
159, 160, 167, 210, 211, 294, 300.
Good, 15, 16, 18, 24, 25, 31, 36, 50, 50, 57, 61, 64, 71, 77, 81,
82, 86, 95, 96, 104, 105, 117-123, 173, 176, 183, 196, 197,
198, 205, 207, 208, 209, 210, 218, 220, 253, 254, 2.55, 2,56,
257, 258, 265, 267, 276, 277, 278, 280, 287, 296. See
Divine Gciud.
Good, the, .36, 68, 70, 73, 76, 173, 206, 280, 290.
Good Works, 30, 31, 32, 55, 56, 57, 74, 269.
GoA'ernment, 182. H.
Harmony, 271.
Hatred, 24, 26.
Heart, 178, 179, 286, 287, 289, 290.
Heat, 42, 94, 96, 104, 164, 165, 169, 170, 171, 172, 17.5, 227,
231, 285.
Heaven, 15, 24, 43, 44, 47, 51, 66, 70, 71, 72, 73, 75, 81, 87,
88, 97, 98, 99, 111, 112, 119, 120, 123, 124, 125, 126, 127,
131, 13.5, 136, 161, 162, 163, 174, 176, 184, 185, 193,210,
211, 214, 215, 217, 222, 2:30, 240, 264, 265, 266, 270, 271,
280, 282, 283, 284, 287, 289, 292, 297.
Hell, 13, 14, 15, 17, 24, 64, 70, 71, 72, 73, 75, 78, 81, 83, 110,
111, 119, 120, 123, 124, 125, 120, 127, 162, 163, 173, 174,
176, 193, 207, 209, 211, 216, 27(), 280, 283, 291, 296.
Hereditary Evil, 211.
Heresy, 33, 51, 55, 72, 80, 1.54, 202, 212.
Holiness, 22, 29, .30, 80, 1.39.
Holy, 27, 49, 79, 108, 131, 135, 136, 137, 138, 139, 217.

308 INDEX.
Holy Spirit, 46, 49, 79, 103, 107, 131, 132, 134-138, 140, 142,
143, 149, 170.
Holy Supper, .35, 64, 65, 66, 67, 137.
Honor, 193, 194.
Human. See Divine Human.
Human Race, 87, 97, 98, 119, 142, 162, 184, 210, 212, 222,
256, 289.
Humiliation, 110.
Husband, 216, 220, 224, 225, 227, 228, 230, 250, 251.
I.
Idea, 42, 43, 49, 93, 140, 255.
Idea of God, 31, 33, 47, 85, 133.
Illustration, 47, 51, 91, 274, 278, 297.
Image, .38, 40, 91, 99, 114, 175, 176, 185, 209, 211, 225.
Imagination, 299.
Immediate, 45, 1.35, 191, 205, 212, 21.3, 278.
Immensity, 39, 41, 90.
Immortality, 187.
Imputation, 35, 36, 59, 63, 64, 78.
Incarnate, 45, 71, 117, 129, 141, 148, 160.
Inclination, 215, 218, 224, 225, 228.
Increase, 121.
Infant. See Love of Infants.
Infestation, 33, 126, 241.
Infinite, the, 40, 91, 184, 185.
Infinity, ,39, 40, 41, 90, 91,
Infiux, 25, 37, 54, 88, 100, 126, 135, 136, 164, 165, 166, 176,
218, 220, 243, 275, 276, 282, 286, 287, 289, 297, 298.
Innocence, 226, 243, 244, 245.
Inspiration, 49, 70, 79, 224.
Instruction, 47, 69, 73, 131, 2,59, 260. See Teach.
Intelligence, 118, 132, 207, 208, 226, 229, 280.
Intention, 60, 260.
Intercourse, 145, 164, 278.
Internal, 62, 64, 65, 77, 121, 126, 1S7, 188, 189, 192, 215, 219,
2.50, 2.52, 272, 273, 277.

IXDEX 309
Interstice, 120.
Introduction, 65, 66.
Invitation, 75. J.
Jealousy, 241.
Jehovah, 13, 17, 38, 49, 89.
Judgment, the, 70, 72, 73, 77, 124, 234. See Last Judgment.
Justice, 26, 36, 63, 105, 234. K.
KnoAvledge, 37, 42, 44, 52, 60, 81, 83, 85, 86, 88, 118, 277, 279.

Laity, 131, 136, 137, 157.
Lascivious, 240.
Last Judgment, 76, 85, 162, 163, 203. See Judgment, the.
Law, 22, 41, 59, 78, 188, 190, 191, 212, 271.
Lead, 188, 190, 191, 271.
Liberation, 76, 77.
Liberty, 173, 181, 185, 189. See Freedom.
Life, 22, 30, 36, 40, 52, 53, 54, 58, 81, 86, 94, 114, 161, 167,
178, 179, 190, 193, 211, 264, 268, 272, 273, 274, 27(i, 280,
281, 282, 2,83, 284, 288. See Divine Life, Eternal Lite.
Light, 42, 52, 94, 96, 104, 164, 165, 169, 170, 171, 172, 175,
227, 2{>5, 279, 286.
Lord, 13-18, 31, 36, 44, 45, 52, 53, 54, 55, 66, 72, 78, 80, 83,
86, 109, 110, 111, 112, 124-128, 1.36, 138, 139, 140, 143,
148, 149, 1.50, 152, 153, 1-54, 158, 160, 167, 174, 175, 177,
184, 196, 198, 219, 220, 221, 239, 240, 27-3, 282, 284, 292.
Love, 24, 40, 42, oO, 57, 85, 92, 94-99, 104, 136, 164, 165, 107,
170, 171, 17.5, 177-181, 192, 193, 194, 196, 197, 199, 214,
217, 220, 224, 225, 228, 233, 241, 242, 261, 267, 271, 279,
280, 281, 284-288, 290, 291, 292,
Love of Infants, 221, 243,
Love of Self, 25, 56, 118, 181, 265, 296.
Love of the Sex, 214, 215, 218, 219, 222, 236, 247, 248.

310 IXDEX.
Love of the AVorld, 25, 56, 181, 296.
Love to the Lord, 23, 26, 58, 181, 267, 271, 273, 285, 287, 291,
297, 298.
Love toward the Neighbor, 23, 26, 56, 57, 58, 82, 181, 265,
285, 295, 298.
Lungs, 178, 179, 286, 287, 288, 289, 290.
Lust, 25, 26, 187, 188, 232, 247, 251.
M.
Mahomedan, 240.
Male, 214, 219, 230, 243.
Man, 14, 15, 16, 25, 26, 38, 41, 42, 45, 57, .58, 89, 91, 94, 95,
99, 111, 113, 115, 117, 123, 124, 131, 135, 136, 137, 162,
J65, 167, 168, 171, 176, 177, 1.S8, 214, 22(>, 227, 228, 236,
242, 246, 256, 2.57, 261, 262, 266, 275, 282, 283.
Marriage, 214, 215, 220, 221, 223, 224, 226, 227, 228, 229, 231,
233, 235, 236, 237, 238, 239, 240, 246, 248, 250, 268.
:\Iarriage of Good and Truth, 51, 80, 179, 217, 218, 219, 220,
222.
Material, 43, 93.
Matrimony, 234, 238.
Matter, 175.
Mediate, 45, 93, 135, 191, 212.
Meditation, 260.
Memory, 32, 198, 205, 273.
Mercy, 26, 205, 212, 213.
Merit, ;!3, 57, 63, 78, 209, 265, 269.
:Mind, 47, 164, 170, 172, 178, 179, 219, 223, 226, 227, 229, 239,
279, 280, 289.
Miracle, .59, 75, 102, 188, 277.
Moral, 22, 57, 123, 224, 250, 256, 280, 292, 299.
IMotion, 287, 288, 290.
Murder, 24, 26. N.
Natural, 43, 66, 92, 93, 165, 172, 267, 281, 289, 296.
Naturalism, 43, 71, 94.

INDEX. 311
Natural Man, 112, 172, 199, 201, 202, 212, 218, 234, 24(i, 247,
275.
Natural IMind, 172, 173, 174.
Natural AA'orld, 42, 43, 59, 92, 93, 98, 103, 104, 119, 157, 162,
164, 165, 166, 170, 175, 176, 233, 282, 298. See AVorld.
Nature, 163, 177, 193, 267, 2(i8, 281.
Neighbor, 56, 57, 2.34, 235, 256, 237, 291, 292, 294.
New Church, 13, 15, 17, 18, 19, 30, 34, 33, 45, 48, 64, 67, 68,
69, 70, 71, 72, 73, 75, 76, 77, 79, ,83, 124, 1.38, 140, 147,
1.50, 1.54, 1.38, 1.39, 160, 161, 203, 211, 262. See Churcli,
Old Church.
New Heaven, 13, 15, 17, 48, 67, 68, 70, 72, 76, 77, 124, 160,
161.
NeAV Hell, 70, 76.
Nicene, 48, 63, 109, 139, 140, 141, 147, 148, 150, 1.51.
Nuptial, 215, 235. o.
Office, 225, 257, 258, 291.
Offspring, 114, 220, 222, 228, 243, 268.
Old Church. 20, 30, 32, 33, 34, 35, 63, 64, 69, 76, 83, 85, 141,
147, 148, 156, 1.58, 159, 211.
Omnipotence, 41, 77, 100, 113, 131, 190.
Omnipresence, 41, 100, 131, 134, 190, 282, 283, 293.
Omniscience, 41, 100, 131, 190, 282, 283.
One, 182, 183, 223, 227, 271.
Operation, 131, 132, 144, 145, 191, 212. See Divine Opera
tion.
Opposite, 100, 101, 173, 207, 221, 283.
Order, 14, 17, 41, 42, 43, 44, 43, 70, 72, 73, 76, 102, 111, 113,
124, 125, 127, 128, 171, 238, 275.
P.
Parent, 26, 244.
Passion of the Cross, 14, 18, 46, 74, 78, 111, 112, 126, 127,
129.
Peace, 75, 77, 226, 235, 243, 244.

312 INDEX.
Pellicacy, 248, 249.
Perception, 42, 88, 207, 220, 224, 225, 228, 261, 262, 265, 267,
275, 276, 292, 297-300.
Permission, 58, 199, 200, 204, 206, 277.
Persuasion, 20, 53, 148, 208.
Phantasy, 299.
Piety, 81, 197, 260.
Place, 263.
Pledge, 236.
Polygamy, 239, 249.
Power, 15, 41, 50, 51, 80, 101, 107, 116, 119, 120, 121, 125, 132,
171, 180, 275.
Prayer, 259. See Supplication.
Precept, 125.
Predestination, 59, 74, 210, 211, 212.
Preparation, 45, 65, 76, 229.
Preservation, 38, 40, 98, 99, 100, 101.
Priest, 237, 259. See Clergy.
Principiate, 178.
Principle, 178.
Profanation, 25, 85, 196, 197, 198, 203, 263, 277.
Prolification, 216, 221.
Propagation, 91.
Proprium, 118, 299.
Providence, 264. See Divine Providence.
Prudence, 192, 193, 199, 207, 208, 209, 210, 224, 234, 278.
Punishment, 189, 277.
Purification, 65.
Purpose, 125, 252.

Quality, 226, 255, 256.
Quarter, 169.

Q.

R.

Rationality, 173, 176, 181, 185, 189, 252, 276.
Reaction, 128, 172.

INDEX.

313

Reason, 32, 37, 39, 85, 88, 100, 101, 100, 109, 111, 133, 140,
141, 142, 146, 148, 152, 1(15, 185, 186, 187, 191, 214, 242,
276, 277.
Receptacle, 40, 58, 91, 96, 104, 116, 177, 257, 259, 286, 287,
288.
Recipient, 167, 169.
Reciprocal, 55, 128, 220, 287, 290, 292.
Redeemer, 44, 103, 105, 113, 130.
Redemption, 14, 15, 44, 45, 46, 61, 63, 65, 66, 69, 70, 71, 72,
73, 74, 76, 77, 111, 116, 124, 125, 129, 130, 160.
Reflection, 210, 260.
Reformation, 46, 61, 62, 107, 131, 186, 187, 188, 189, 196, 204,
210, 266, 277, 279, 2,S0, 28(i.
Regeneration, 18, 36, 46, 60, (il, 62, 65, 66, 70, 72, 73, 74, 77,
107, 127, 128, 132, 186, 187, 26(), 274, 286, 294.
Religion, 27, 32, 37, 74, 81, 85, 86, 88, 100, 101, 139, 142, 148,
1,32, 1,56, 157, 1,88, 201, 202, 203, 204, 211,213, 222,223,
231, 232, 241, 248, 232, 256, 294, 295, 296.
Remission, 62, 78, 203.
Repentance, 60, 78, 123, 128, 253, 254.
Representative, 45, 64, 1 12, 130, 137.
Revelation, 34, 70, 74, 75, 76, 142, 203, 204, 214, 263, 297.
Revenge, 24, 26.
Riches, 193, 194. See Wealth. s.
Sacrament, 65, 137.
Sacred Scripture, 37, 49, 78, 79, 88, 106, 109, 111, 118, 140,
141, 146. See Word.
Salvation, 13, 14, 16, 17, 18, 45, 48, 52, 54, 68, 70, 71, 72, 74,
81, 83, 125, 129, 130, 140, 142, 158, 159, 160, 204, 205,
210, 211, 212, 21,3, 275.
Saving Faitli, 16, 18, 31, 32, 74, 1.35. See Faith.
Saviour, 43, 32, 5,5, 61, 65, 72, 105, 113, 130, 142, 143, 148,
149, 1.50, 132, 1,53.
Scandal, 109.
Science, 226.

314 INDEX.
Scortatory, 232, 245.
.Second Advent, 16, 68, 73, 75, 77, 86. See Advent.
Seed, 149.
Seminary, 162, 222, 289.
Sense. See Celestial Sense, Spiritual Sense.
Senses, 228, 2(i7, 268.
Sense of the Letter, 22, 49, 50, 51, 52, 79, 80, 197, 274.
Sensual, 172, 269.
Separation, 68, 70, 72, 73, 76, 77, 197, 231, 232, 244, 287.
Series, 53, 118, 171.
Shun, 23, 24, 25, 26, 81, 82, 172, 203, 210, 211, 253
Similitude, 230.
Simulation, 234.
Sin, 22, 24, 25, 60, 62, 78, 81, 82, 112, 172, 187, 203, 204, 211,
241, 24.5, 251, 253, 254, 258.
Sincerity, 24, 26, 82.
Singular, 15, 16, 97.
Society, 59, 223, 233, 2.56, 263, 271.
Soul, 37, 88, 108, 110, 114, 133, 135, 144, 145, 146, 149, 150,
164, 165, 223, 226, 227, 228, 236, 282, 2!)3.
Space, 39, 90, 91, 134, 167, 168, 282, 299
Sphere, 225, 230, 243, 244, 246, 248.
Spirit, 47, 125, 1.32, 179, 236, 237, 266, 287, 2,88.
Spirit of Holiness, 47.
Spirits, 42, 62, 92, 164, 170, 263, 264, 266, 287, 289.
Spiritual, 43, 46, 58, .39, (i6, 81, !t2, 93, lii3, 17(i, 217, 268, 274,
280, 281, 289, 296.
Spiritual Man, 112, 172, 219, 234, 24(i, 261, 2(12, 275.
Spiritual ^liiid, 174.
Spiritual Sense, 49, 50, 64, 68, 73, 79, 85, 203.
Spiritual AVorid, 42, 43, 59, 65, 75, 92, 93, 98, 103, 104, 119,
157, 1.58, 162, 163, 164, 166, Ills, 169, 170, 174, 175, 176,
177, 234, 2t53, 282, 2!)8.
State, .54, 61, 109, 110, HI, 115, 121, 203, 22(>, 227, 263, 283.
Subjugation, 13, 14, 17, 45, 71, 73, 76, 78, 83, 124, 126, 127.
Subsistence, 100, 104, 2(i8, 281.
Substance, 38, 89, 167, 1(>8, 175, 190, 268.

INDEX.

315

Substantial, 43, ^3.
Sun, 42, 43, 92, 93, 94, 95, 135, 164, 168, 169, 170, 174, 175,
2(j6, 267, 268, 281, 284, 286, 292, 293.
Supplication, 60, 61.

Teach, 107, 131, 137, 190, 269, 278, See Instruction.
Temporal, 193, 194, 195, 196.
Temptation, 14, 18, 46, 105, 110, 111, 112, 115, 117, 125, 126,
127, 128, 295. See Combat.
Theology, 31, 35, 37, 47, 155, 160.
Thought, 64, 91, 106, 187, 192, 193, 205, 220, 260, 278, 285,
287, 295, 298.
Time, 39, 52, 90, 91, 134, 168, 264, 282, 299.
Touch, 228, 244.
Transformation, 50.
Trinity, 14, 16, 17, 18, 30, 31, 46, 47, 63, 74, 78, 79, 86, 133,
139-156, 1.59, 203.
Truth, 19, 24, .50, 53, 62, 70, 71, 76, 77, 81, 82, 83, 86, 95, 104,
105, 118, 119, 173, 183, 196, 198, 199, 207, 208, 209, 217,
218, 220, 229, 255, 266, 267, 272, 273, 274, 275, 276, 277,
278, 279, 280, 287, 291, 292, 295, 296. See Divine
Truth, Genuine Truth. U.
Ultimate, 41, 50, 51, 52, 80, 97, 98, 102, 130, 168, 170, 171,
188, 230, 275, 283, 287, 292.
Understanding, 32, 42, 51, .54, 62, 104, 119, 121, 165, 177, 178,
179, 180, 181, 198, 199, 209, 220, 224, 22(j, 247, 251, 232,
257, 274, 276, 279, 280, 281, 286, 287, 288, 290, 294, 298.
Union, Unition, 14, 15, 44, 46, 103, 110, 112, 113, 115, 128,
144, 226.
Unity, 14, 16, 17, 18, 37, 38, 87, 88, 91,141, 142, 143, 144, 150,
151, 1.53, 1.54.
Universal, 13, 14, 17, 18, 66, 94, 97, 151, 156, 192, 206, 208,
218, 228, 243.

816 INDEX.
Universe, 38, 39, 40, 41, 42, 43, 44, 63, 87, 88, 92, 96, 97, 98,
99, 101, 104, 113, 168, 170, 174, 175, 176, 177, 182, 230,
270, 283.
Use, 96, 97, 168, 175, 176, 177, 195, 222, 229, 256, 257, 258, 259,
278, 279, 281, 282, 283, 284, 285, 291, 293.
V.
Variety, 91, 216.
Vastation, 71, 122, 262.
Vegetable, 281, 282, 293.
Victory, 14, 17, 124, 125, 126, 127.
Vision, 189, 277. AV.
Wealth, 194. See Riches.
Wife, 216, 220, 223-230, 233, 235, 239, 242, 244, 249, 250, 251.
Will, 42, 54, 62, 64, 104, 119, 121, 164, 165, 177, 178, 179, 180,
181, 199, 207, 209, 223, 224, 225, 226, 227, 251, 252, 255,
257, 273, 276, 279, 280, 281, 286, 287, 288, 290, 294.
Wisdom, 42, 66, 94, 95, 96, 97, 104, 128, 165, 171, 175, 178,
179, 180, 181, 196, 198, 199, 208, 209, 210, 212, 221, 224,
226, 286, 287, 288, 290, 291. See Divine Wi,idom.
Whoredom, 222, 249.
Woman, 226, 227, 236, 242, 245, 247.
Word, 15, 16, 19, 27, 44, 49-52, 59, 68, 75, 78, 79, 80, 81, 86,
97, 103, 104, 106, 107, 109, 112, 127, 129, 131, 137, 138,
1,39, 149, 154, 158, 159, 190, 191, 203, 221, 269, 270, 272,
274, 277. See Sacred Scripture.
AVorid, 14, 37, 39, .58, 88, 90, 91, 95, 96, 112, 121, 123, 125,
1.31, 13.5, 157, 162, 163, 172,21.5, 243, 261, 265, 270, 282,
284, 287, 292, See Spiritual Worid, Natural World.
World of Spirits, 264.
Worship, 24, 25, 32, 65, 73, 86, 121, 129, 259, 260, 272, 295.
z.
Zeal, 241, 242.

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