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ON
THE NEW JERUSALEM,
ANI). ITS
HEAVENLY DOCTRINE.
[Price Two Shillings.]

ON THE
NEW JERUSADEM,
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ITS HEAVENLY DOCTRINE,
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TO WHICH ARE PREFIXED
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The New Heaven & the New Earth.
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TRANSLATED FROM THE LATIN **
- O F
THE HON. EMANUEL SWEDEN BORG.
Originally published in the Year 1758.
THE FIFTH EDITION:
LONDON:
Printed and sold for the Society for Printing and Publishing the writings of
the Hon. Emanuel sº in London in the Year 1816.”
BY. E. & H. Hodson, 15, cross-street, HATTON-GARDEN. '
Sold also by M. Sibly, 35, Goswell Street; and T. Goyder, 8, Charles
Street, Westminster.
And may be had by , giving orders to any of the Booksellers in
Town or Country. •
1812.
Matt. vi
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ADWERTISEMENT
TO T H E FIFT H E D IT I O N.
.**
IN the present edition of the following work, the
Extracts from the Arcana Coelestia, which form
much the greater portion of the original treatise, are
omitted. Those Extracts contain a great variety of
additional particulars respecting the various subjects
treated-of; and those readers who wish to obtain an ex-
tensive acquaintance with those important subjects, will
find their account in a diligent study of the work in its
entire form. But in its present shape it composes a
beautiful little manual ; it gives a most comprehensive
view of the Doctrines of the New Jerusalem Church;
and is eminently calculated for the perusal of those
who wish to acquire a general idea respecting them.
One peculiarity in the translation it may be proper to
mention: "which is the use of the adjective absolute,
The Divine, instead of The Divine Being or Prineiple. -
This peculiarity has been retained, as being the literal
translation of the latin term, Divinum.
For the convenience of reference, the sections are
numbered as in the original work. . . . . . . . -

CONTENTS,
-º-
Of the New Heaven and the New Earth, and what is
understood by the New Jerusalem . . . . . . . . . . . . . . ... 1
Introduction to the Doctrine . . . . . . . . . . . . . . . . . . . . . . . . . 11
Of Good and Truth..... © º o ºs e e º e * @ e a e o e s e e o e . . . . . . 13
Of the Will and the Understanding . . . . . . . . . . . . . . . . . . . 16
Of the Internal and External Man . . . . . . . . . . . . . . . . . . . . 18
Of Love in general . . . . . . . . . e e s • * * * * * * * * * * * * . . . . . . . 22
Of the Loves of Self and of the World . . . . . . . . . . . . . . . 24
Of Love towards our Neighbour, or of Charity...... . . . . 30
Of Faith. . . . . . . . . . . . • . . . . . . . . . . . © e e º O © tº e a e . . . . . . . 38
Of Piety . . . . . . . . . . . . . . . . . . • . . . . . 0 0 s e e º e o e e º 0. . . . . 43
Of Conscience . . . . . • . . . . . . . . . . . . . . . . 0 0 e o e º e o e e e e s e 47
Of Liberty. . . . . . • . . . . . . . . . . . . . . . . . . . . . . . . . . ... . . 49
Of Merit. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... 52
Of Repentance and the Remission of Sins....... . . . . . . . 55
Of Regeneration . . . . . . . . . . . . . . . . . . . • * - - - - - - - - . . . . 59
Of Temptation . . . . . . . . tº e s e e e o e s 0 e º e º e e a 6 @ e e e º 'º e ... 62
Of Baptism . . . . . . . . . . . . . . . . . . . . . . . © e º O e º e s tº e . . . . . 64
Of the Holy Supper. . . . . . . . . . . . • . . . . . . . . . . . . . . . . . 66
Of the Resurrection . . . . . . . © tº e º e & . . . . . . . . . . . . . . . . . 68
Of Heaven and Hell. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
Of the Church . . . . . . • & © & © tº e º & © & © e e . . . . . . . . . . . . . . . . 73
Of the Sacred Scripture, or the Word. . . . . . • . . . . . . . .... 74
Of Providence . . . . . . . . . . . • . . . . . . . . . . . . . . . . . . . . . . . 76
Of the Lord... . . . . . . . . . © e o 'º e º e e s e o e o O © e º 'o e o e º o ... 79
Of Ecclesiastical and Civil Government. . . . . . . . . . . . . . • 85.
ON
THE NEw JERUSALEM,
AMD IT8
HEAVENLY DOCTRINE.
Of the New Heaven and New Earth, and what is
meant by the New Jerusalem.
I. IT is written in the Revelation, “I saw a new heaven
“ and a new earth; for the first heaven and the first earth
“had passed away. And I saw the holy city, New Jeru-
“ salem, coming down from God out of heaven, prepared
“as a bride adorned for her husband. The city had a wall
“great and high, which had twelve gates, and at the gates
“twelve angels, and names written thereon, which are the
“names of the twelve tribes of the children of Israel. And
“the wall of the city had twelve foundations, and in them
“ the names of the twelve apostles of the Lamb. And
“ the city lieth four square, and the length is as large as
“the breadth. And he measured the city with the reed
“twelve *thousand furlongs; and the length, and the
“breadth, and the height of it were equal. And he mea-
“sured the wall thereof, an hundred and forty and four
“cubits, the measure of a man, that is, of an angel. And
“the wall of it was of jasper; but the city itself was pure
“gold like unto pure glass; and the foundations of the
“wall of the city were of every precious stone. And the
2 ON THE NEW J E R Us A LEM,
“twelve gates were twelve pearls; and the street of the
“city was pure gold, as it were transparent glass. The
“glory of God enlightened it, and its lamp was the Lamb.
“And the nations of them which are saved shall walk in the
“light of it, and the kings of the earth shall bring their
“glory and honour into it.” Ch. xxi. ver. 1, 2, 12 to 24.
When man reads these words, he only understands them
according to their literal sense, and concludes that the vi-
sible heaven and earth will be dissolved, and a new heaven
be created, and that the holy city Jerusalem will descend
upon the new earth, answering to the measures above de-
scribed. But the angels understand these things differently,
that is to say, what man understands naturally, they un-
derstand spiritually ; and as the angels understand them,
such is their true signification ; and this is the internal or
spiritual sense of the Word. According to this internal
or spiritual sense, in which the angels are, by a new heaven
and a new earth is meant a new church, both in the heavens
and the earths, which shall be spoken of more particularly
hereafter; by the city of Jerusalem descending from God
put of heaven, is signified the heavenly doctrine of that
church; by the length, breadth, and height thereof, which
are equal, are signified all the goods and truths of
that doctrine, in the complex; by the wall of the city aré
meant the truths which protect it; by the measure of the
wall, which is an hundred and forty-four cubits, which is
the measure of a man, that is, of an angel, are meant all
*those defending truths in the complex, and their quality;
* by the twelve gates of pearls are meant all introductive
truths; which are likewise signified by the twelve angels
at the gates; by the foundations of the wall, which are of -
every precious stone, are meant the knowledges whereupon
that doctrine is founded; by the twelve tribes of Israel,
and also by the twelve apostles, are meant all things of
the church in general and in particular; by gold like unto
AND ITS HEAVENLY DOCTR IN E. 3
pure glass, whereof the city and its streets were built, is
signified the good of love, giving brightness and transpa-
rence, to the doctrine and its truths; by the nations who
are saved, and the kings of the earth who bring glory and
honour into the city, are meant all the members of the
church who are in goods and truths; by God and the
Lamb is meant the Lord, as to the essential Divine and the
Divine Human. Such is the spiritual sense of the Word of
God, whereunto the natural sense, which is that of the letter,
serves as a basis; nevertheless these two senses, the spiritual
and the natural, make one by correspondencies. It is not,
however, the design of the present work to prove, that such a
spiritual meaning is involved in the fore-mentioned passages,
but it may be seen proved at large in the Arcana Coelestig, in
the following places. That by EART II, when used in the
Word, is meant the church; particularly when it is applied
to signify the land of Canaan, n. 662, 1066, 1067, 1262,
1413, 1607, 2928, 3355, 4447, 4535, 5577, 8011, 9325,
9643. Because by earth, [or land, in a spiritual sense, is
signified the nation inhabiting therein, and its worship, n.
1262. That the people of the land signify those who belong *
to the spiritual church, n. 2928. That a new heaven and
new earth signify something new in the heavens and the
earths, with respect to goods and truths, thus with respect
to those things that relate to the church in each, n. 1733,
1850, 2117, 2118, 3355, 4535, 10373. What is meant by
the first heaven and the first earth, which passed away, may
be seen in the small treatise on the last judgment and the "w
destruction of Babylon, throughout, but, particularly from
n. 65 to 72. That by J E R Us A LEM is signified the church
with regard to doctrine, n. 402, 3654, 9166. That by cities
[urbes] and cities [civitates] are signified the doctrines which
belong to the church and religion, n. 402, 2450, 2712, 2943,
3216, 4492, 4493. That by the wall, of a city is signified
the defensive truth of doctrine, n. 6419. That by the gates
B 2
4 on the New JERUs ALEM,
of a city are signified such truths as are introductory to doe-
trine, and thereby to the church, n. 2943, 4478, 4492,4493.
That by the twelve TRIBEs of Is RAEL were represented
and thence signified all the truths and goods of the church,
in general and in particular, thus all things of faith and love,
n. 3858, 3926, 4060, 6335. That the same is signified by
the Lord's Twelve Apost Les, n. 2129, 2329, 3354, 3488,
3858, 6397. That when it is said of the apostles, that they
shall sit upon twelve thrones, and judge the twelve tribes of
Israel, it is signified thereby, that all are to be judged ac-
cording to the goods and truths of the church, and of con-
sequence by the Lord, from whom those truths and goods
proceed, n. 2129, 6397. That by Tw ELVE are signified all
things in their complex, n. 577, 2089, 2129, 2130, 3272,
3858, 3913. The same is also signified by an hundred and
forty-four, inasmuch as that number is the product of
twelve multiplied by twelve, n. 7973. That twelve thou-
sand has likewise the same signification, n. 7973. That all
numbers in the Word signify things, n. 482, 487, 647, 648,
755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 6175,9488,
9659, 10217, 10253. That the products arising from num-
bers multiplied into each other have the same signification
with the simple numbers so multiplied, n. 5291, 5335, 5708,
7973. That by Me Asu Re is signified the quality of a thing
with respect to truth and good, n. 3104, 9603, 10262. That
by the Found ATIONs of a wall are signified the know-
ledges of truth whereupon doctrinals are founded, n. 9642.
That by a qu AD R ANGULAR figure, or squa RE, is signified
what is perfect, n. 9717, 9861. That by LENGTH is signi-
fied good and its extension, and by BREADTH is signified
truth and its extension, n. 1613, 9487. That by PRECIous
stones are signified truths from good, n. 114, 9863, 9865.
What is signified, both in general and particular, by the
precious stones in the urim and thummim, may be seen, n.
3862, 9864, 9866,9905,9891,9895. What is signified by the
AND 11's HEAv ENLY DocTRINE. 5
3 Asp ER whereof the wall was built, may be seen, n. 9872.
That by the star. ET of the city is signified the truth of doc-
trime from good, n. 2336. That by Gold is signified the
good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 95.10,
9874, 9881. That by GLoRY is signified divine truth, such
as it is in heaven, with the intelligence and wisdom thence
derived, n. 4809, 5292, 5922, 8267, 8427, 9429, 10574.
That by NATIons are signified those in the church who are
in good, and in an abstract sense the goods of the church,
n. 1059, 1159, 1258, 1960, 1288, 1416, 1849, 4574, 7830,
9255, 9256. That by KINGs are signified those in the church.
who are in truths, and in an abstract sense the truths of the
church, n. 1672, 2015, 2069, 4575, 5044. That the rites
and ceremonies exercised at the coronations of kings, involve
such things as are of divine truth, but that the knowledge
thereof at this day is lost, n. 4581, 4966. -
2. Before the New Jerusalem and its doctrine are
treated of, it may be expedient to give some account of the
new heaven and new earth. It was shewn in the small
Treatise concerning the Last Judgment and the Destruction
of Babylon, what is meant by the first heaven, and the first
earth, which passed away. Immediately after this event,
that is, when the last judgment was finished, a new heaven
was created or formed by the Lord ; which heaven was com-
posed of all such persons, as, since the coming of the Lord
until the present time, had lived a life of faith and charity,
as such persons alone are framed according to the form of
heaven. For the form of heaven, according to which all
consociations and communications therein are regulated, is
the form of divine truth from divine good, proceeding from
the Lord ; and man acquires this form, as to his spirit, by a
life according to divine truth : That the form of heaven is
thence derived, may be seen in the Treatise concerning
Heaven and Hell, n. 200 to 212, and that all the angels are
forms of heaven, n. 51 to 58, and 73 to 77. Hence it may
6 on THE NEW J E R Us ALEM,
be clearly seen, of what persons the new heaven is formed,
and thereby what is its quality, viz. that it is altogether
unanimous: For he that lives a life of faith and charity loves
others as himself, and by love conjoins himself with them,
and engages them in return to conjoin themselves with him;
for love is conjunction in the spiritual world. Wherefore
when all act thus, then from many, yea, from innumerable
individuals, consociated according to the form of heaven,
unanimity exists, and they become as one; for there is then
nothing which separates and divides, but every thing con-
joins and unites. w
3. Inasmuch as this heaven was formed of all those who
had been of such a quality from the coming of the Lord until
the present time, it is plain that it is composed as well of
Christians, as of Gentiles, but chiefly of inſants from all
parts of the world, who have died since the Lord's coming;
for all these were received by the Lord, and educated in
heaven, and instructed by the angels, and then reserved,
that they, together with the others, might constitute a new
heaven; whence it may be concluded how great that heaven
is. That all who die infants are educated in heaven, and
become angels, may be seen in the Treatise concerning
Heaven and Hell, n. 329 to 345. And that heaven is formed
as well of Gentiles as of Christians, n. 318 to 328.
4. Moreover, with respect to this new heaven it is to be
observed, that it is distinct from the ancient heavens which
were formed before the coming of the Lord ; and yet there
is such an orderly connexion established between them, that
they form together but one heaven. The reason why this
new heaven is distinct from the ancient heavens is, because
in the ancient churches there was no other doctrine than the
doctrine of love and charity, and at that time they were un-
acquainted with any doctrine of faith separated from those
principles. Hence also it is that the ancient heavens con-
stitute superior expanses, whilst the new heaven constitutes
AND its HEAVENLY DocTRINE. 7
an expanse below them; for the heavens are expanses one
above another: In the highest expanses are they who are
called celestial angels, many of whom were of the most an-
cient church; they are called celestial angels from celestial
love, which is love towards the Lord : in the expanses below
them are they who are called spiritual angels, many of whom
were of the ancient church; they are called spiritual angels,
from spiritual love, which is charity towards the neighbour:
below these are the angels who are in the good of faith, who
are they that have lived a life of faith; to live a life of faith,
is to live each according to the doctrine of his particular
church; and to live is to will and to do. All these heavens
however make one by a mediate and immediate influx from
the Lord. But a more full idea concerning these heavens,
may be obtained from what is said of them in the Treatise
concerning Heaven and Hell, and particularly in the article
which treats of the two kingdoms into which the heavens
in general are divided, n. 20 to 28; and in the article con-
cerning the three heavens, n. 29 to 40; concerning mediate
and immediate influx in the extracts from the ARCANA
COELESTIA, after n. 603; and concerning the ancient and
most ancient churches in a small Treatise on the Last Judg-
ment, and the Destruction of Babylon, n. 46.
5. This may suffice to state concerning the new heaven :
now something shall be said concerning the new earth. By
the new earth is understood a new church upon earth ; for
when a former church ceases to be, then a new one is esta-
blished by the Lord. For it is provided by the Lord that
there should always be a church on earth, as by means of
the church there is a conjunction of the Lord with mankind,
and of heaven with the world; there the Lord is known, and
therein are divine truths, by which man is conjoined to him :
That a new church is at this time establishing, may be seen
in the small Treatise concerning the Last Judgment, n. 7 4.
That a new church is signified by a new earth, is from the
S on THE NEw JER Us A LEM,
spiritual sense of the Word; for in that sense no particular
earth is understood by the word earth, but the nation
therein, and its divine worship; this being the spiritual
thing whereof earth is representative. Moreover by earth
in the Word, without the name of any particular country
affixed, is signified the land of Canaan; and in the land of
Canaan a church had existed from the earliest ages, which
was the reason why all the places therein, and in the adjacent
countries, with their mountains and rivers, as mentioned in
the Word, became representative and significative of such
things as compose the internals of the church, which are
what are called its spiritual things; hence it is, as was ob-
served, that by earth in the Word, inasmuch as the land of
Canaan is understood, is signified the church, and in like
manner by a new earth is here signified a new church : It is
therefore usual in the church to speak of the heavenly Ca-
naan, whereby heaven is understood. That by the land of
Canaan in the spiritual sense of the Word, is understood
the church, was shewn in the ARCANA Co. LESTIA in various
places, of which the following shall be adduced : That the
most ancient church which was before the flood, and the an-
cient church which was after the flood, were in the land of
Canaan, n. 567, 3686, 4447, 4454, 4516, 4517, 5136, 6516,
9327. That then all places therein became representative
of such things as are in the kingdom of the Lord and in the
church, n. 1505, 3686, 4447, 5136. That therefore Abraham
was commanded to go thither, to the intent that amongst
his posterity, the children of Israel, a representative church
might be established, and the Word might be written, whose
ultimate should consist of representatives and significatives
existing in that land, n. 3686, 4447, 5136, 6516. Hence it
is that by earth and the land of Canaan, when they occur in
the Word, is signified the church, n. 3038, 3481, 3705, 4447,
4517,5757, 10658,
AND ITs HEAVEN LY DOCTR IN E. 9.
6. What is understood by Jerusalem in the Word, in its
spiritual sense, shall also be briefly declared. By Jerusa-
lem is understood the church with respect to doctrine, inas-
much as at Jerusalem in the land of Canaan, and in no other
place, there were the temple, the altar, the sacrifices, and of
consequence all divine worship; wherefore also three festi-
vals were celebrated there every year, to which every male
throughout the whole land was commanded to go : this then
is the reason why by Jerusalem in its spiritual sense is signi-
fied the church with respect to worship, or, what is the same
thing, with respect to doctrine; for worship is prescribed in
doctrine and is performed according to it. The reason why
it is said the holy city, new Jerusalem, descending from God
out of heaven, is, because in the spiritual sense of the Word,
by a city [civitas] and a city [urbs] is signified doctrine, and
by a holy city the doctrine of divine truth, inasmuch as divine
truth is what is called holy in the Word. It is called the
New Jerusalem for the same reason that the earth is called.
new, because, as was observed above, by earth is signified
the church, and by Jerusalem the church with respect to
doctrine; and it is said to descend from God out of
heaven, because all divine truth, from whence doctrine is
derived, descends out of heaven from the Lord. That by
Jerusalem is not understood a city, although it was seen as
a city, appears manifestly from hence, that it is said that its
height was as its length and breadth, 12000 furlongs, ver. 16;
and that the measure of its wall, which was 144 cubits, was the
measure of a man, that is, of an angel, ver. 17; and also
from its being said to be prepared as a bride before her hus-
band, ver. 2; and afterwards, the angel said, Come hither, I
will shew thee the bride, the lamb's wife, and he shewed me
the holy city, that Jerusalem, ver. 9. The church is what is
called in the Word the bride and the wife of the Lord, the
bride before conjunction, and the wife after conjunction, as
- C
10 ON THE NEW J ERUs A LEM,
may be seen in the ARCANA CoelesTIA, n. 3103, .3105,
3164, 3165, 3207, 7022, 9182. * * .
7. As to what particularly concerns the following doctrine,
that also is from heaven, inasmuch as it is from the spiritual
sense of the Word, which is the same with the doctrine that
is in heaven. For there is a church in heaven, as well as on
earth; for in heaven there is the Word, and doctrine from
the Word, there are temples there, and sermons are
preached in them ; there are also both ecclesiastical and
civil governments there : in short, there is no other differ-
ence between the things which are in heaven, and the things
which are on earth, except that all things in the heavens are:
in a more perfect state; inasmuch as all who dwell there are
spiritual, and things that are spiritual immensely exceed in
perfection those that are natural. That such things exist in
heaven may be seen in the work concerning Heaven and
Hell throughout, particularly in the article concerning go-
vernments in heaven, n. 213 to 220 : and also in the article
on divine worship in heaven, n. 221 to 227. Hence it
may plainly be seen what is meant by the holy city, New
Jerusalem, being seen to descend from God out of heaven.
But I proceed to the doctrine itself, which is for the new
church, and which is called HEAv ENLY DocTRINE, be-
cause it was revealed to me out of heaven; for to deliver
this doctrine is the design of this work,
AND ITs HEAvenly DocTRINE. 11
INTRODUCTION TO THE DOCTRINE.
-stºs-
8. THAT the end of the church takes place when there is
no faith by reason that there is no charity, was shewn in the
little work concerning the Last Judgment, and the Destruc-
tion of Babylon, n. 33 to 39. Now forasmuch as the
churches throughout Christendom have distinguished them-
selves solely by such things as relate to faith, and yet no
faith can exist where there is no charity, therefore I will
here premise something concerning the doctrine of charity
amongst the ancients, before I proceed to deliver the doc-
trine of the New Jerusalem. It is said the Churches
IN CHRISTENDow, and by them are understood the re-
formed or evangelical churches, but not the Popish or
Roman Catholic church, inasmuch as that is no part of the
Christian church; because wherever the church is, there the
Lord is worshipped, and the Word is read; whereas,
amongst the Roman Catholics, they worship themselves in-
stead of the Lord, forbid the Word to be read by the
people, and affirm the Pope's decree to be equal, yea supe-
rior to it. *
9. The doctrine of charity, which is the doctrine of life,
was the essential doctrine in the ancient churches; concern-
ing which churches the reader may see more in the Ano ANA .
CoELESTIA, n. 1238,2385; and that doctrine conjoined all
churches, and thereby formed one church out of many. For
they acknowledged all those to be members of the church,
who lived in the good of charity, and called them brothers,
• , ... C 2 - ".
12 on THE NEw JE RUs A LEM,
howsoever they might differ in truths, which at this day are
called matters of faith. In these they instructed one another,
which was amongst their works of charity; nor were they
angry if one did not accede to another's opinion, knowing
that every one receives truth, in such proportion as he is in
good. Forasmuch as the ancient churches were of such a
quality, therefore the members of them were interior men,
and forasmuch as they were interior men they were wiser
men. For they who are in the good of love and charity, are,
with respect to the internal man, in heaven, and in an an-
gelic society there which is in similar good; whence there
is an elevation of their mind to interior things, and conse-
quently they are in wisdom: for wisdom cannot come from
any other source than from heaven, that is, through heaven
from the Lord; and in heaven there is wisdom because the in-
habitants thereof are in good : wisdom consists in seeing
truth from the light of truth, and the light of truth is the
light which is in heaven. But in process of time that an-
cient wisdom decreased ; for so far as mankind removed
themselves from the good of love to the Lord, and the good
of love towards the neighbour, which love is called charity,
so far also they removed themselves from wisdom, because
they so far removed themselves from heaven. Hence it was
that man from internal became external, and this succes-
sively; and when man became external, he also became
worldly and corporeal; and when this is his quality, he
little cares for the things which are of heaven; for the de-
lights of earthly loves, and the evils which are delightful to
man from those, loves, then occupy him entirely ; and the
things which he hears concerning a life after death, concern-
ing heaven and hell, and concerning spiritual subjects in
general, are then as it were without him, and not within him,
as nevertheless they ought to be. Hence it is that the doc-
trime of charity, which was of such estimation amongst the
ancients, is at this day amongst the things which are lost;
A N D IT'S H E A V E N LY DOCTR IN E. 13
for who at this day knows what charity is, in a genuine sense,
and what our neighbour is, in a genuine sense ; when never-
theless that doctrine not only teaches this, but innumerable
things beside, of which not a thousandth part is known at
this day. The whole sacred scripture is nothing else than
the doctrine of love and charity, which the Lord also teaches,
saying, “Thou shalt love the Lord thy God from thy whole
“heart, and in thy whole soul, and in thy whole mind; this
“is the primary and great commandment; the second is like
“unto it; thou shalt love thy neighbour as thyself: on these
“two commandments hang all the law and the prophets,”
Matt. xxii. verses 37, 38, 39. The law and the prophets are
the Word in general and in particular.
* *sensesºſ ºs-*-ºs- * º mº
* *
of GOOD AND TRUTH,
11: ALL things in the universe, which are according to
divine order, have relation to good and truth. There is
nothing in heaven or on earth which hath not relation to
these two principles; the reason is, because both, as well
good as truth, proceed from the Divine, from whom are all
things. -
12. Hence it appears, that there is nothing more neces-
sary for man than to know what is good and what is true,
and how one regards the other, and in what manner they
are conjoined mutually. But it is most necessary for the
man of the church; for as all things of heaven have relation
to good and truth, so also have all things of the church, in-
asmuch as the good and truth of heaven are also the good
and truth of the church. It is on this account that good and
truth are first treated of. - •. -
&
J4 on the New Jerus ALEM,
13. It is according to divine order that good and truth
should be conjoined, and not separated; thus that they
should be one and not two : for they proceed in conjunction
from the Divine, and they are in conjunction in heaven, and
therefore they should be in conjunction in the church. The
conjunction of good and truth is called in heaven the celes-
tial marriage, for all therein are in this marriage: hence
it is, that, in the Word, heaven is compared to a mar-
riage, and the Lord is called the bridegroom and husband,
but heaven the bride and the wife; in like manner the
church. That heaven and the church are so called, is be-
cause they who are therein receive divine good in truths.
14. All the intelligence and wisdom which the angels pos-
sess is derived from that marriage, and not any of it from
good separate from truth, nor from truth separate from
good : it is the same with the men of the church.
15. Inasmuch as the conjunction of good and truth bears
resemblance to a marriage, it is plain that good loves truth,
and that, on the other hand, truth loves good, and that one
desires to be conjoined with the other. The man of the
ëhurch, who has not such a love and such a desire, is not in
the celestial marriage, consequently the church as yet is not
in him; for the conjunction of good and truth makes the
church. -
16. Goods are manifold; in general there is spiritual
good and natural good, and both conjoined in genuine moral
good. As goods are manifold, so also are truths, inasmuch
as truths are of good, and are the forms of good.
17. As is the case with good and truth, so it is in the op-
posite with evil and the false; for as all things in the uni-
verse, which are according to divine order, have relation to
good and truth, so all things which are eontrary to divine
order, have relation to evil and the false. Again, as good
loves to be conjoined to truth, and vice versa, so evil loves
AND IT'S HEAVEN LY DOCTR IN E. 15
to be conjoined to the false, and vice versa. And again, as
all intelligence and wisdom are born of the conjunction of
good and truth, so all insanity and folly are born of the con-
junction of evil and the false. This conjunction of evil and
the false is called the infernal marriage.
18. From the circumstance of evil and the false being op-
posite to good and truth, it is plain that truth cannot be
conjoined to evil, nor good to the false of evil; if truth be
adjoined to evil, it becomes truth no longer, but the false,
inasmuch as it is falsified; and if good be adjoined to the
false of evil, it becomes good no longer, but evil, inasmuch
as it is adulterated. Nevertheless the false which is not of
evil may be conjoined to good. - -
19. No one who is in evil and thence in the false from.
confirmation and life, can know what good and truth is,* for
he believes his own evil to be good, and thence he believes.
his own false to be truth; but every one who is in good and
thence in truth may know what evil and the false is. The
reason of this is, because all good and its truth, is, in its es-
sence, celestial, and what is not celestial in its essence is still
from a celestial origin; but evil and its false is in its essence.
infernal, and what is not infernal in its essence has never-
theless its origin from thence; and every thing celestial is
in the light, but every thing infernal is in darkness.
" * This form of grammatical construction is retained in agreement with the
Jatin of the Author, who frequently connects the terms love and wisdom, good
and truth, evil and false, &c. with a singular verb, to intimate the indissoluble
conjunction existing between them, .
16 .* on THE NEW J ERUs ALEM,
OF THE WILL AND THE UNDERSTANDING.
...”
28. MAN has two faculties which constitute his life : one
is called WILL, and the other UNDERst ANDING : they are
distinct from each other, but so created that they may be
one; and when they are one, they are called MIND : where-
fore of these consists the human mind, and all the life of
man is therein. - - -
29. As all things in the universe, which are according to
divine order, have relation to good and truth, so all things
with man have relation to will and understanding; for good
with man is of his will, and truth with him is of his under-
standing; these two faculties, or these two lives of man,
being their receptacles and subjects, the will being the re-
ceptacle and subject of all things relating to good, and the
understanding the receptacle and subject of all things relating
to truth. Goods and truths have no other residence with
man ; and forasmuch as goods and truths have no other re-
sidence with man, so neither have love and faith; for love .
is of good, and good is of love; and faith is of truth, and
truth is of faith.
30. Now forasmuch as all things in the universe have re-
lation to good and truth, and all things of the church to the
good of love and the truth of faith; and forasmuch as man
is man from these two faculties; therefore they also are
treated of in this doctrine; otherwise man could have no
distinct idea concerning them, whereon to found his thought.
31. The will and understanding likewise constitute the
spirit of man, for his wisdom and intelligence, and his life
in general, reside therein, the body being only obedience,
AND ITs HEAven Ly poctuiNE. 17
32. Nothing is of more concern to be known, than in
what manner the will and the understanding make one mind.
They make one mind as good and truth make one ; for there
is a similar marriage between the will and the under-
standing as there is between good and truth. What is the
quality of that marriage may appear from hence, viz. that
as good is the very esse of a thing, and truth the existere of
a thing thence derived, so the will with man is the very esse
of his life, and the understanding the existere of life thence;
for good, which is of the will, forms itself, and renders it-
self visible, in the understanding. - - - -
33. They who are in good and truth have will and under-
standing, but they who are in evil and the false have not
will and understanding; but instead of will they have cupi-
dity, and instead of understanding they have science. For
the human will is the receptacle of good, and the under-
standing the receptacle of truth; wherefore will cannot be
predicated of evil, nor understanding of the false, because
they are opposite, and opposites destroy each other. Hence
it is that the man who is in evil and thence in the false,
cannot be called rational, wise, and intelligent: with the
evil also the interiors which are - of the mind, wherein the
will and the understanding principally reside, are shut. It
is supposed that the evil also have will and understanding,
because they say that they will and that they understand;
but their will is only cupidity, and their understanding is
only science.
18 ON THE NEw J E R Us A LEM,
Jº
OF THE INTERNAL AND EXTERNAL MAN.
36. MAN is so created as to be, at one and the same
time, in the spiritual world, and in the natural world: the
spiritual world is that in which angels are, and the natural
world is that in which men are. And because man is so
ereated, therefore he is endowed with an internal and an
external; an internal by which he may be in the spiritual
world, and an external by which he may be in the natural
world. His internal is what is called the internal man, and
his external is what is called the external man. -
37. Every man has an internal and an external; but
there is a difference in this respect between the good and
the evil. The internal with the good is in heaven and its
light, and the external is in the world and its light, which
light with them is illuminated by the light of heaven, so
that with them the internal and the external act in unity, as
the efficient cause and the effect, or as what is prior and what
is posterior. But with the evil the internal is in the world
and its light, as is also the external; wherefore they see
nothing from the light of heaven, but only from the light of
the world, which light they call the light of nature ; hence
it is that the things of heaven are to them in darkness, whilst
the things of the world are in light. It is therefore manifest
that the good have an internal man and an external man,
but that the evil have no internal man, but only an external.
38. The internal man is what is called the SPIRITUAL
MAN, because it is in the light of heaven, which light is
spiritual; and the external man is what is called the NATU-
* AL MAN, because it is in the light of the world, which
AND IT'S HEAVEN LY DOCTR IN E. 19
light is natural. The man whose internal is in the light of
heaven, and his external in the light of the world, is a spi-
ritual man as to each; but the man whose internal is not in
the light of heaven, but only in the light of the world, in
which is also his external, is a natural man as to each. The
spiritual man is what is called in the Word A LIVE, but the
natural man is what is called DEAD.
39. The man whose internal is in the light of heaven, and
his external in the light of the world, thinks both spiritually
and naturally, but when he thinks naturally his spiritual
thought flows-in into the matural, and is there perceived.
But the man whose internal, together with his external, is
in the light of the world, does not think spiritually, but ma-
terially; for he thinks from such things as are in the nature
of the world, all which are material. To think spiritually,
is to think of things as they essentially are, to see truths
from the light of truth, and to perceive goods from the love
of good: also to see the qualities of things, and to perceive
their affections, abstractedly from matter : but to think ma-
terially, is to think, see, and perceive them together with
matter, and in matter, thus in a gross and obscure manner
respectively. - -
40. The internal spiritual man, regarded in himself, is an
angel of heaven; and also, during his life in the body, not-
withstanding his ignorance of it, is in society with angels;
and after his separation from the body he comes amongst
them. But the merely natural internal man, regarded in
himself, is a spirit, and not an angel; and also, during his
life in the body, is in society with spirits, but with those
who are in hell; amongst whom he also comes after his se-
paration from the body.
- 41. The interiors which are of the mind, with those who
are spiritual men, are also actually elevated towards heaven,
for that is what they primarily regard; but the interiors
which are of the mind with them who are merely natural,
D 2
26 on THE NEw JERU's ALEM,
are turned to the world, because that is what they primarily
regard. The interiors which are of the mind [mens] are
turned with every one to that which he loves above all
things; and the exteriors which are of the mind [animus J
are turned the same way as the interiors. -
42. They who have only a common [or general] idea con-
cerning the internal and external man, believe that the in-
ternal man is what thinks and wills, and that the external is
what speaks and acts, because to think and to will is inter-
mal, and to speak and to act is external: but it is to be ob-
served, that when man thinks intelligently, and wills wisely,
he then thinks and wills from a spiritual internal; but when
man does not think intelligently and will wisely, he thinks
and wills from a natural internal. Of consequence, when
man thinks well concerning the Lord and those things which
are of the Lord, and well concerning his neighbour and
those things which are of his neighbour, and wills well to
them, he then thinks and wills from a spiritual internal, be-
cause he then thinks from the faith of truth and from the
love of good, consequently from heaven: but when man
thinks ill concerning them, and wills ill to them, he then
thinks and wills from a natural internal, because he thinks and
wills from the faith of what is false and from the love of what
is evil, consequently from hell. In short, so far as man is
principled in love to the Lord, and in love towards his
neighbour, so far he is in a spiritual internal, from which he -
thinks and wills, and from which also he speaks and acts :
but so far as man is in the love of self, and in the love of the
world, so far he is in a natural internal, from which he thinks
and wills, and from which also he speaks and acts.
43. It is so provided and ordered by the Lord, that so far
as man thinks and wills from heaven, so far his internal spiri-
tual man is opened and formed; it is opened into heaven
even to the Lord, and it is formed according to those things
which are of heaven. But on the contrary, so far as man
AND Its HEAven LY DocTRINE. 21
does not think and will from heaven, but from the world, so
far his internal spiritual man is shut, and his external is
opened; it is opened into the world, and it is formed accord-
ing to those things which are of the world.
44. They with whom the internal spiritual man is opened
into heaven to the Lord, are in the light of heaven, and in
illumination from the Lord, and are thence in intelligence
and wisdom; these see truth because it is truth, and perceive
good because it is good. But they with whom the internal
spiritual man is shut, do not know that there is an internat
man, and much less what the internal man is; neither do
they believe that there is a Divine, nor that there is a life
after death, consequently they do not believe the things which
are of heaven and the church; and forasmuch as they are
only in light of the world and in illumination thence, they
believe in mature as the Divine, they see the false as truth,
and they perceive evil as good. * * -
45. He whose internal is so far external, that he believes
nothing but what he can see with his eyes and touch with his
hands, is called a sensual man; this is the lowest natural
man, and is in fallacies concerning all the things which are of
faith and the church”. -
* There are fallacies of the senses in things natural, civil, moral, and spi-
ritual, and many in each of them; but here I design to recite some of the fal-
lacies in spiritual thiiigs. They who think from the fallacies of the senses,
cannot understand, 1. That man after death can appear as a man; nor that he
can enjoy his senses as before ; nor consequently that angels have such a
capacity. 2. They think, that the soul is only a vital something, purely
etherial, of which mo idea can be formed. 3. That it is the body
alone which feels, sees, and hears. 4. That man is like a beast, with this
difference only, that he can express his thoughts by speech. 5. That nature.
is all, and the first source from which all things proceed. 6. That man
imbues sciences and learns to think by an influx of interior nature and its order,
7. That there is no spiritual principle, and if there be, that it is a purer ua-
tural principle. 8. That man cannot enjoy any blessedness, if divested of
the delights of the love of glory, honeur, or gain. 9. That conscience is
only a disease of the inind proceeding from the infirmity of the body, and
22 on THE New JERUs ALEM,
46. The internal and external which have been treated of,
are the internal and external of the spirit of man; his body
is only an additional external, within which they exist; for
the body does nothing from itself, but from its spirit which
is in it. It is to be observed that the spirit of a man, after
its separation from the body, thinks and wills, speaks and
acts, the same as before; to think and to will is its internal,
and to speak and to act is its external; concerning which,
see the Treatise on Heaven and Hell, n. 234 to 245, 265 to
275, 432 to 444, 453 to 484.
mºm -º-
OF LOVE IN GENERAL.
sºme
§4. THE very life of man is his love, and such as the love
is, such is the life, yea, such is the whole man : this is to be
understood of the ruling or reigning love, which is what
makes the man. That love has many other loves subordi-
nate to it, which are derivations from it. These appear
under another form, but still they are all contained in the
ruling love, and constitute, with it, one kingdom. The
ruling love is as their king and head; it directs them, and
by them, as mediate ends, it regards and intends its own
end, which is the primary and ultimate end of them all;
and this it does both directly and indirectly. The object of
the ruling love is what is loved above all things.
from misfortunes. 10. That the divine love of the Lord is the love of glory.
ll. That there is no Providence, but that all things come to pass from self
derived prudence and intelligence. 12. That honour and riches are real bles-
sings bestowed by God : not to mention many other things of a similar na-
ture. Such are the fallacies of the senses in spiritual things. Hence it may
appear, that celestial things cannot be comprehended by them who are
merely natural and sensual ; they are merely natural and sensual, whose in-
ternal spiritual man is shut, and whose natural man only is open,
AND ITs HEAVENLY DOCTR IN E. 23
55. That which man loves above all things, is continually
present in his thought, and also in his will, and constitutes
his most essential life. As for example; he who loves riches
above all things, whether in money, or possessions, is con-
tinually turning in his mind how he may obtain them ; he
rejoices exceedingly when he acquires them, he grieves
deeply when he loses them, his heart is in them. He who
loves himself above all things is mindful of himself in every
thing, he thinks of himself, he speaks of himself, he acts
for the sake of himself; for his life is the life of self.
56. That which man loves above all things is the end
which he always intends; he regards it in all and every par-
ticular of his conduct; it lurks in his will like the latent
current of a river, which draws and bears him away, even
when he is doing something else; for it is this which ani-
mates him. It is of such a quality, that one man explores
and discovers it in another, and either leads him, or regu-
lates his dealings with him, according to it.
57. Man is altogether of such a quality as the ruling prin-
ciple of his life is : by this he is distinguished from others;
his heaven, if he be good, and his hell, if he be evil, is
adapted thereto; it is his will itself, his proprium, and his
nature, for it is the very esse of his life: this cannot be
changed after death, because it is the man himself.
58. All the delight, pleasure, and happiness which every
one enjoys, is derived from his ruling love, and is according
to it; for man calls that delightful which he loves, because
he feels it; but that which he thinks and does not love, he
may also call delightful, but it is not the delight of his life.
That which is delightful to his love, is what man esteems
good, and that which is undelightful, is what he esteems
evil. -
59. There are two loves, from which, as from their foun-
tains, all goods and truths exist; and there are two loves,
from which all evils and falses exist. The two loves, from
24 on THE New JERUsALEM,
which all goods and truths exist, are love to the Lord, and
love towards the neighbour; and the two loves, from which
all evils and falses exist, are the love of self and the love
of the world. These two loves are in direct opposition to
the former. - r
- 60. The two loves from which all goods and truths are
derived, which are, as was said, love to the Lord and love
towards the neighbour, constitute heaven.with man, where-
fore also they reign in heaven ; and forasmuch as they con-
stitute heaven with man, they also constitute the church.
with him. The two loves from which all evils and falses are
derived, which are, as was said, the love of self and the
love of the world, constitute hell with man, wherefore also
they reign in hell. - - - --
61. The two loves from which all goods and truths are
derived, which, as was said, are the loves of heaven, open
and form the internal spiritual man, because they reside
therein; but the two loves from which all evils and falses
are derived, when they have the dominion, shut and destroy
the internal spiritual man, and render man natural and
sensual, according to the extent and quality of their domi-
Jºli OIl.
—r— --- wrº - - * * - ...
- - . - - - ... * * a - - - - - - - - -
... • * . . . * ~ *- *... . . - - - - -
of THE LOVES OF SELF AND OF THE
* . WORLD. -
.*
65. THE love of self consists in willing well to ourselves
alone, and not to others except for the sake of ourselves,
not even to the church, to our country, to any human so-
ciety, or to a fellow-citizen; and also in doing good to them
only for the sake of our own fame, honour and glory; for
AND I TS H E A V E N I, Y DO C T R IN E. 25
unless it sees that these will be promoted by the good which
it does them, it says in its heart, What matters it? Why
should I do this? and what advantage will it be to me? and
so omits it: whence it is plain that he who is in the love of
self does not love the church, nor his country, nor society,
nor his fellow-citizen, nor any thing good, but himself
alone. - - -
66. Man is in the love of self, when in what he thinks and
does he has no respect to his neighbour, consequently not to
the public, much less to the Lord, but only to himself and
his own connexions; consequently when every thing which
he does is for the sake of himself and his own connexiosis,
and when, if he does any thing for the public and his neigh-
bour, it is only for the sake of appearance.
67. It is said for the sake of himself and his own con-
nexions, because he who loves himself also loves his own
connexions, who are, in particular, his children and rela-
tions, and in general, all who act in unity with him, whom
he calls his own : loving these is still loving himself, for he
regards them as it were in himself, and himself in them : —
amongst those whom he calls his own, are also all they who
praise, honour, and pay their court to him.
68. That man also is in the love of self, who despises his
neighbour in comparison with himself, who esteems him his
enemy if he does not favour him, and if he does not respect
and pay his court to him ; he is still more in the love of
self who for such reasons hates his neighbour and persecutes
him ; and he is still more so who for such reasons burns
with revenge against him, and desires his destruction: such
persons at length love to be savagely cruel.
69. From a comparison with celestial love it may plainly
appear what is the quality of the love of self. Celestial
love consists in loving uses for the sake of uses, or goods
for the sake of goods, such as man should perform to the
E
26 on THE NEW J E R Us A LEM,
church, to his country, to human society, and to his fellow-
citizens; but he who loves them for the sake of self, loves
them no otherwise than he loves his domestics ſor slaves],
because they are serviceable to him ; hence it follows that
he who is in the love of self, would have the church, his
country, human societies, and his fellow-citizens, serve
him, and not him them ; he places himself above them, and
them below himself.
70. Moreover, so far as any one is in celestial love, which
consists in loving uses and goods, and in being affected with
delight of heart when he performs them, so far he is led by
the Lord, because that is the love in which the Lord is, and
which is from Him ; but so far as any one is in the love of
self, so far he is led by himself, and so far as he is led by
himself, so far he is led by his own proprium, and the pro- ſ
prium of man is nothing but evil; for evil is the hereditary
principle [or state] of man, and consists in loving self more
than God, and the world more than heaven.
71. The love of self is also of such a quality, that so far
as the reins are given it, that is, so far as external restraints
are removed, which are fears on account of the law and its
penalties, and on account of the loss of fame, of honour, of
gain, of office, and of life, it rushes on till it would not
only extend its empire over the universal globe, but also
over heaven, and over the Divine itself; it has no bound
or end. This propensity lurks in every one who is in the
love of self, although it does not appear before the world
on account of the checks and restraints before mentioned;
besides, every one who is of such a quality, when he meets
with an insuperable obstacle, waits till it is removed; hence
it is that the man who is in such love, does not know that
such a mad unbounded cupidity is latent in him. Never-
theless, any one may see that this is the case, who observes
the conduct of potentates and kings, who are not with-held
AND ITs HEAVENLY DOCTR IN E. 97
by such checks, restraints, and insuperable obstacles; who
rush on and subjugate provinces and kingdoms as long as
success attends them, and aspire after power and glory
without bounds. And it may be seen still more clearly
from the case of those who extend their dominion into
heaven, and transfer to themselves all the divine power of
the Lord, and are continually lusting after more.
72. There are two kinds of dominion, that of love to-
wards our neighbour, and that of the love of self, which
two kinds of dominion are in their essence intirely opposite
to each other, He who rules from a principle of love to-
wards his neighbour, wills good to all, and loves nothing
more than to perform uses, consequently to serve others,
and to serve others consists in doing them good from good
will, and in performing uses; this is his love, and this is
the delight of his heart: he is also glad in proportion as he
is exalted to dignities, not for the sake of the dignities, but
for the sake of uses, which he is thereby enabled to perform
in more abundance and in a greater degree : such is the
quality of dominion in the heavens. But he who rules from
the love of self, wills good to none except to himself and
his own connexions : the uses which he performs are
for the sake of his own honour and glory, which he esteems
the only uses: when he serves others, it is in order that he
may be served, honoured, and obtain dominion : he seeks
dignities, not for the sake of the goods which he might
perform, but that he may be in eminence and glory, and
thence in the delight of his heart. -
73. The love of dominion also remains with every one
after death. They who have ruled from a principle of love
towards their neighbour, are then intrusted with a govern-
ment in the heavens; but then it is not they that rule, but
the uses and goods which they love, and when uses and
goods rule, the Lord rules. But they who have ruled in the
\" E 2 - -
28 on THE NEw J E R Us A LEM,
world from the love of self, are after death in hell, where
they are vile slaves [or drudges].
74. Hence it may be known who they are that are in the
love of self. It is of no importance how they appear ex-
ternally, whether elate or submissive; for the qualities that
have been mentioned reside in the interior man, and the in-
terior man is concealed by many, whilst the exterior is in-
structed to assume the contrary appearance of love for the
public and their neighbour. And this is also done for the
sake of self: for they know that the love of the public
and their neighbour has a power of interiorly affecting
all men, and that they shall be loved and esteemed in
proportion as they are supposed to possess it. The reason
why that love has such a power is, because heaven flows-in
into it. - - t - -
75. The evils which are contained in the love of self, are,
in general, contempt of others, envy, enmity against those
who do not favour us, hostility on that account, hatreds of
various kinds, revenge, cunning, deceit, unmercifulness,
and cruelty; and where such evils exist, there is also con-
tempt of the Divine, and of divine things, which are the
truths and goods of the church: if these are honoured by
such persons, it is only with the mouth and not with the
heart. And because such evils are thence derived, so there
are similar falses from the same source, for falses proceed
from evils. * -
76. But the love of the world consists in wishing to ap-
propriate the wealth of others to ourselves by any artifice,
in placing the heart in riches, and in suffering the world
to draw and mislead us from spiritual love, which is love to-
wards our neighbour, consequently from heaven. They
are in the love of the world who desire to appropriate the
goods of others to themselves by various artifices, particu-
larly they who do so by means of cunning and deceit,
esteeming their neighbour's good as of no importance ;
*
A N p I TS HEAVEN LY DOCTR IN E. 29
they who are in that love, covet the goods of others, and
so far as they do not fear the laws and the loss of reputa-
tion, which they regard for the sake of gain, they deprive
others of their property, and even commit depreda-
tions. - -
77. But the love of the world is not opposite to celestial
love in the same degree that the love of self is, inasmuch as
such great evils are not concealed in it. The love of the
world is manifold: there is the love of riches as the means
of obtaining honours; there is the love of honours as the
means of obtaining riches; there is the love of riches for
the sake of various uses with which people are delighted in
the world; there is the love of riches for the sake of riches
alone, which is the love of misers, and so on. The end,
for the sake of which riches are desired, is called their use,
and it is the end or use from which the love derives its qua-
lity; for the quality of the love is the same as that of the
end which it has in view, to which other things only serve
as means. -
78. In a word, the love of self and the love of the world
are altogether opposite to love to the Lord and love to-.
wards the neighbour; wherefore the love of self and the
love of the world are infernal loves, for they reign in hell,
and also constitute hell with man; but love to the Lord
and love towards the neighbour are heavenly loves, for they
reign in heaven, and also constitute heaven with man.
79. From what has been now said, it may be seen that all
evils are contained in, and derived from, those two loves;
for the evils which were enumerated at n. 75, are common
[or general] ones; the others, which were not enumerated,
because they are specific [or particular] ones, are derived
and flow from them. Hence it may appear, that man, foras-
much as he is born into these two loves, is born into evils
of every kind. - -
30 O N T H E N Ew J E R Us A LEM,
S0. In order that man may know what evils are, he
ought to know their origins; and unless he knows what
evils are, he cannot know what goods are, consequently he
cannot know of what quality he himself is: this is the reason
that these two origins of evils are treated of here.
-º-º-
OF LOVE TOWARDS OUR NEIGHBOUR,
OR CHARITY.
84. IT shall first be shewn what our neighbour is, as it
is our neighbour who is to be loved, and towards whom
charity is to be exercised: for unless it be known what our
neighbour is, charity may be exercised in a similar manner,
without distinction, towards the evil as well as towards the
good, whence charity becomes no charity : for the evil, from
the benefactions conferred on them, do evil to their neigh-
bour, but the good do good.
85. It is a common opinion at this day, that every man
is equally our neighbour, and that benefits are to be confer-
red on every one who needs assistance; but it is the busi-
ness of Christian prudence, to examine well the quality of
a man's life, and to exercise charity to him accordingly.
The man of the internal church, exercises his charity with
discrimination, consequently with intelligence; but the man
of the external church, forasmuch as he is not so able to dis-
cern things, does it indiscriminately.
86. The distinctions [of the relationship] of neighbour,
which the man of the church ought well to know, depend
upon the good which is with every one; and forasmuch as
all goods proceed from the Lord, therefore the Lord is our
neighbour in a supreme sense and in a supereminent degree,
AND IT'S HEAVEN LY DOCTR IN E. .3 ||
and the origin [of the relationship] is from Him. Hence it
follows that so much of the Lord as is resident with any one,
in that degree he is our neighbour; and forasmuch as no
one receives the Lord, that is, good from Him, in the same
manner as another, therefore no one is our neighbour
in the same manner as another: for all who are in the hea-
vens, and all the good who are on the earth, differ in good;
no two ever receive a good that is altogether one and the
same; it must be various that each may subsist by itself.
But all these varieties, consequently all the distinctions of
[the relationship of neighbour, which depend on the re-
ception of the Lord, that is, on the reception of good from
him, can never be known by any man, nor indeed by any
angel, except in a general manner, or with respect to their
kinds and the species thereof; neither does the Lord require
any more of the man of the church, than to live according
to what he knows. - - --
87. Forasmuch as good is different with every one, it fol-
lows, that the quality of his good determines in what degree
and in what proportion any one is our neighbour. That
this is the case is plain from the Lord’s parable concerning
him that fell among robbers, whom, when half dead, the
priest passed by, and also the Levite; but the Samaritan,
after he had bound up his wounds, and poured in oil and
wine, took him up on his own beast, and led him to an inn,
and ordered that care should be taken of him: he, forasmuch
as he exercised the good of charity, is called his neighbour,
Luke x. 29 to 37; whence it may be known that they are
our neighbour who are in good : oil and wine which the
Samaritan poured into the wounds, also signify good and its
truth. te -
88. It is plain from what has now been said, that in a uni-
versal sense, good is our neighbour, forasmuch as a man is
our neighbour according to the quality of the good that is
with him from the Lord; and forasmuch as good is our
32 on THE New JER Us A LEM,
neighbour so is love, for all good is of love; consequently
every man is our neighbour according to the quality of the
love which he possesses from the Lord.
89. That love is what causes any one to be our neighbour,
and that every one is our neighbour according to the quality
of his love, appears manifestly from the case of those who
are in the love of self, who acknowledge for their neighbour
those who love them most, that is, so far as they are their
own favourers, they embrace them, they treat them with
kindness, they confer benefits on them, and call them bro-
thers; yea, forasmuch as they are evil, they say, that these
are their neighbour more than others: they esteem others
as their neighbour in proportion as they love themselves,
thus according to the quality and quantity of their love :
such persons derive the origin of [the relationship of] neigh-
bour from self, by reason that love constitutes and deter-
mines it. But they who do not love themselves more than
others, as is the case with all who belong to the kingdom of
the Lord, will derive the origin of [the relationship of] neigh-
pour from Him whom they ought to love above all things,
consequently, from the Lord; and they will esteem every
one as their neighbour according to the quality of his love to
Him and from Him. Hence it appears from whence the origin
of [the relationship of] neighbour is to be drawn by the men
of the church; and that every one is our neighbour accord-
ing to the good which he possesses from the Lord, conse-
quently that good itself is our neighbour. -
90. That this is the case, the Lord also teaches
in Matthew, “ for he said to those who were in good
that they had given him to eat, that they had given him
to drink, that they had gathered him, had clothed him,
had wisited him, and had come to him in prison; and after-
wards that so far as they had done it to one of the least of .
their brethren, they had done it unto him,” xxv. 34 to 40;
in these six kinds of good, when understood in the spiritual
º
AND ITs HEAVEN LY DOCTR IN E. 33
sense, are comprehended all the kinds of [the relationship
of] neighbour. Hence likewise it is evident, that when good
is loved the Lord is loved, for it is the Lord from Whom
good proceeds, Who is in good, and Who is good itself.
91. But our neighbour is not only man singly, but also
man collectively, as a less or greater society, our country,
the church, the Lord's kingdom, and above all, the Lord
Himself; these are our neighbour to whom good is to be
done from love. These are also the ascending degrees of
[the relationship of] neighbour, for a society consisting of
many is eur neighbour in a superior degree than a single
man is; in a still superior degree is our country; in a still
superior degree is the church; and in a still superior degree
is the Lord's kingdom; but in the supreme degree is the
Lord : these ascending degrees are as the steps of a ladder,
at the top of which is the Lord.
92. A society is our neighbour more than a single man,
because it consists of many. Charity is to be exercised to-
wards it in a like manner as towards a man singly, that is,
according to the quality of the good that is with it; conse-
quently in a manner totally different towards a society of
well-disposed persons, than towards a society of ill-disposed
persons: the society is loved when its good is provided for
from the love of good. -
93. Our country is our neighbour more than a society,
because it is like a parent; for a man is born therein, and is
thereby nourished and protected from injuries. Good is to
be done to our country from a principle of love according
to its necessities, which principally regard its sustenance,
and the civil and spiritual life of those therein. He who
loves his country, and does good to it from good-will, in the
other life loves the Lord's kingdom, for there the Lord's
'kingdom is his country, and he who loves the Lord's king-
dom, loves the Lord, because the Lord is all in all in His
kingdom. -
* F
34 on THE NEw JER Us ALEM,
94. The church is our neighbour more than our country,
for he who provides for ſor consults the good of] the
church, provides for the souls and eternal life of the men
who dwell in his country; wherefore he who provides for
the church from love, loves his neighbour in a superior de-
gree, for he wishes and wills heaven and happiness of life to
eternity to [be the portion of J others.
95. The Lord's kingdom is our neighbour in a still supe-
rior degree, for the Lord's kingdom consists of all who are
in good, as well those on earth as those in the heavens:
thus the Lord's kingdom is good with all its quality in the
complex: when this is loved, the individuals are loved who
are in good. - -
96. These are the degrees of [the relationship of] neigh-
bour, and love ascends, with those who are principled in
love towards their neighbour, according to these degrees.
But these degrees are degrees in successive order, in which
what is prior or superior is to be preferred to what is pos-
terior or inferior; and forasmuch as the Lord is in the su-
preme degree, and he is to be regarded in each degree as
the end to which it tends, consequently he is to be loved
above all persons and things. Hence now it may appear,
in what manner love to the Lord conjoins itself with love
towards our neighbour. - - .
97. It is a common saying, that every one is his own
neighbour, that is, that every one should first consider him-
self; ſor, that charity begins at home; but the doctrine of
charity teaches how this is to be understood. Every one
should provide for himself the necessaries of life, such as
food, raiment, habitation, and other things which the state
of civil life, in which he is, necessarily requires, and this
not only for himself, but also for his family and dependants,
and not only for the present time, but also for the future;
for unless a man procures himself the necessaries of life,
AND IT'S HEAVENLY DOCTR IN E. 35
he cannot be in a state to exercise charity, for he is in want
of all things. -
98. But in what manner every one ought to be his own
neighbour may appear from this comparison: every one
ought to provide food and raiment for his body; this must
be the first [object of his attention]; but it should be done
to the end that he may have a sound mind in a sound body:
and every one ought to provide food for his mind, viz. such
things as are of intelligence and wisdom, to the end that it
may thence be in a state to serve his fellow-citizens, human
society, his country, and the church, thus the Lord. He
who does this, provides for his own good to eternity;
whence it is plain, that the end, whatever it be, for the
sake of which [such intermediate things are provided J, is
the first [object of attention], for all other things look
thereto. The case herewith is like that of a man who builds
a house : he first lays the foundation, but the foundation is
for the house, and the house is for habitation : he who be-
lieves that he is his own neighbour in the first place, is like
him who regards the foundation as the end, not the house
and habitation, when yet the habitation is the very first and
ultimate end, and the house with the foundation is only
a medium to it. -
99. The end declares in what manner every one should
‘be his own neighbour, and provide for himself first. If the
end be to grow richer than others only for the sake of riches,
or for the sake of pleasure, or for the sake of eminence, and
the like, it is an evil end, and that man does not love his
neighbour, but himself: but if the end be to procure him-
self riches that he may be in a state of providing for the
good of his fellow-citizens, of human society, of his country,
and of the church, in like manner if he procure himself
offices for the same end, he loves his neighbour. The end
itself, for the sake of which he acts, constitutes the man;
for the end is his love, forasmuch as every one has for a
F 2 *
36 on THE NEW J E R Us ALTM,
first and ultimate end, that which he loves above, all
things. . - - . -
What has hitherto been said is concerning the [relation-
ship of neighbour; love towards him, or CHARITY, shall
now be treated of. - -
100. It is believed by many, that charity consists in giving
to the poor, in assisting the indigent, and in doing good to
every one ; but charity consists in acting prudently, and to
the end that good may result. He who assists a poor or in-
digent villain, does evil to his neighbour through him, he
confirms him in evil, and supplies him with the means of
doing evil to others: it is otherwise with him who gives sup-
port to the good. -
101. But charity extends itself much more widely than to
the poor and indigent; for charity consists in doing what is
right in every work, and our duty in every office. If a judge
does justice for the sake of justice, he exercises charity; if
he punishes the guilty and absolves the innocent, he exer-
cises charity, for thus he consults the welfare of his fellow-
citizens, and of his country. The priest who teaches truth,
and leads to good, for the sake of truth and good, exercises
charity. But he who does such things for the sake of self
and the world, does not exercise charity, because he does
not love his neighbour, but himself. J - -
102. The case is the same in all other, instances, whether
a man be in any office or not; as with children towards their
parents, and with parents towards their children; with ser-
vants towards their masters, and with masters towards their
servants; with subjects towards their king, and with a king,
towards his subjects : whoever of these does his duty from a
principle of duty, and what is just from a principle of jus-
tice, exercises charity.
103. The reason why such things belong to the love to-
wards our neighbour, or charity, is, because, as was said
above, every man is, our neighbour, but in a different
AND ITS; H.E.A.V BNLY DOGTR IN E. 37
manner. A less and greater society is more our neighbour
[than a single manj; our country is still more our neigh-
bour; the Lord's kingdom still more; and the Lord above
all; and in a universal sense, good, which proceeds from
the Lord, is our neighbour; consequently sincerity and
justice are so too: wherefore he who does any good for the
sake of good, and he who acts sincerely and justly for the
of sincerity and justice, loves his neighbour and exercises
charity; for he does so from the love of what is good, sin-
cere; and just; and consequently from the love of those in
whom good, sincerity, and justice are.
104. Charity therefore is an internal affection, from which
man wills to do good, and this without remuneration; the
delight. of his life consists in doing it. With them who do
good from internal affection, there is charity in every thing
which they think and speak, and which they will and do ;
it may be said that a man or angel, as to his interiors, is
charity, when good is his neighbour. So widely does cha-
rity extend itself. - .
105. They who have the love of self and of the world
for an end, cannot in anywise be in charity; they do not
even, know what, charity is, and cannot at all comprehend
that to will and do good to his neighbour without reward as
an end is heaven in man, and that there is in that affection
a happiness as great as that of the angels of heaven, which
is ineffable; for they believe, if they are deprived of the
joy proceeding from the glory of honours and riches, that
nothing of joy can be experienced any longer; when yet it
is then that heavenly joy first begins, which infinitely tran-
scends the other *. - - - - . . . . .
* 107. To the above shall be added some particulars concerning the doc-
trine of love to the Lord, and concerning the doctrine of charity, as it was
held by the ancients, with whom was the church ; in order that it may be
known what the quality of that doctrine formerly was, which at this day
exists no longer; the particulars are extracted from the ARCANA CoºlESTIA,
n. 7257 to 1263.
4a
38 on THE New JER Us A LEM,
of FAITH.
108. No man can know what faith is in its essence, Ulſh*
less he know what charity is, because where there is no
charity there is no faith, forasmuch as charity makes one
The good which is of love to the Lord, is called celestials good, and the
good which is of love towards the neighbour, or charity, is called spiritual
good. The angels who are in the inmost or third heaven, are in the good of
love to the Lord, whence they are called celestial angels; but the angels who
are in the middle or second heaven, are in the good of love towards the neigh-
bour, whence they are called spiritual angels.
The doctrine of celestial good, which is that of love to the Lord, is most
ample, and at the same time most full of arcana, for it is the doctrine of the
angels of the inmost or third heaven, which is such, that if it were delivered
from their mouths, scarcely a thousandth part of it would be understood; the
things also which it contains are ineffable. This doctrine is contained in the
inmost sense of the Word; but the doctrine of spiritual love in the internal
sense. - -
The doctrine of spiritual good, which is that of love towards the neigh-
bour, is also ample and full of arcana, but much less so than the doctrine of
celestial good, which is that of love to the Lord. That the doctrine of love
towards the neighbour, or charity, is ample, may appear from hence, that
it extends itself to all and singular the things which man thinks and wills,
consequently to all which he speaks and acts; as also from hence, that a
like charity is not given with two different persons, and that no two persons
are alike our neighbour. - ~
- Forasmuch as the doctrine of charity was so ample, therefore the ancients,
with whom it was the very doctrine of the church, distinguished charity to:
wards the neighbour into several classes, which classes they also subdivided,
and gave names to each class, and taught how charity was to be exercised to-
wards those who are in one class, and how towards those who are in another ;
and thus they reduced the doctrine and the exercises of charity into order,
that they might distinctly fall under the view of the understanding.
The names which they gave to those towards whom they were to exercise
charity, were several; some they called the BLINP, some the LAME, some
AND ITS HEAVEN LY DOCTR IN E. 39
with faith as good does with truth : for what man loves or
holds dear, this he esteems good, and what man believes,
this he esteems truth; whence it is plain that there is a like
union of charity and faith, as there is of good and truth;
the quality of which union may appear from what has been
said above concerning Goo D and TRUTH.
109. The union of charity and faith is also like that of
the will and the understanding with man; for these are the
two faculties which receive good and truth, the will receiv-
ing good and the understanding truth; thus also these two
faculties receive charity and faith, forasmuch as good is of
charity and truth is of faith. No one is ignorant that cha-
rity and faith reside with man, and in him, and forasmuch
as they are with him and in him, they must be in his will
the MAIMED, some the Poo R, some the MIS ERABLE and AFFLICTED, some
ORP HANs, [or the FATHER LEss], some W Idows; but in general they
called them the HUN G R Y to whom they should give to eat, the THIRSTY to
whom they should give to drink, ST R A N G E Rs whom they should take in, the
NAK ed whom they should clothe, the Sick whom they should visit, and the
Bou ND IN PRI so N to whom they should come.
These names were given from heaven to the ancients who were of the
church, and by those who were so named they understood those who were
spiritually such : their doctrine of charity not only taught who they were,
but also the quality of charity to be exercised towards each : hence it is that
the saune names are in the Word, and signify those who are such in a spiritual
sense. The Word in itself is nothing but the doctrine of love to the Lord,
and of charity towards the neighbour, as the Lord also teaches ; “Thou
“shalt love the Lord thy God from thy whole heart, in thy whole soul, and
“ in thy whole mind ; this is the first and great commandment. The second
“ is like unto it, Thou shalt love thy neighbour as thyself; on these two
* commandments hang the law and prophets,” Matt. xxii. 35, 36, 37, 38 ;
the law and the prophets are the whole Word.
The reason why those same names are in the Word is, in order that the
Word, which is in itself spiritual, might in its ultimate be natural ; and be-
cause they who were in external worship were to exercise charity towards
such who were so named ; and they who were in internal worship towards
such spiritually understood ; thus that the simple might understand and do the
Word in simplicity, and the wise wisely ; as also that the simple, by the
externals of charity, might be initiated into its internals.
$40 . OF. F.H.E NEW. J Enus A1, ext, a
and understanding, for all the life of man is therein, and
from thence: man has also memory, but this is only the out-
ward court, where those things are collected together which
are to enter into the understanding and the will ; whence
it is plain that there is a like union of charity and faith, as
there is of the will and the understanding; the quality of
which union may appear from what has been said above con-
cerning the WILL and the UNDERst ANDING.
110. Charity conjoins itself with faith with man, when
man wills that which he knows and perceives; to will is of
charity, but to know and perceive is of faith. Faith en-
ters into man, and becomes his, when he wills and loves
that which he knows, and perceives; otherwise it is without
him. . . . - -
111. Faith does not become faith with man, unless it
become spiritual, and it does not become spiritual, unless
it become of the love; and it then becomes of the love, when
man loves to live truth and good, that is, to live according to
those things which are commanded in the Word. -
112. Faith is the affection of truth originating from will-
ing truth because it is truth; and to will truth because it is
truth is the very spiritual principle of man; for it is abstrac-
ted from the natural principle, which consists in willing
truth not for the sake of truth, but for the sake of
one's own glory, reputation, or gain : [to will) truth ab-
stractedly from such consideration is spiritual, because it is
from the Divine : that which proceeds from the Divine is
spiritual, and this is conjoined to man by love; for love is
spiritual conjunction. - *
113. Man may know, think, and understand much, but
when he is left to himself alone, and meditates, he rejects
from himself those things which do not agree with his love;
and thus he rejects them also after the life of the body,
when he is in the spirit, for that only remains in the spirit
of man which has entered into his love; other things after
AND Ifs HEAv ENLY Doct RINE. 41
death are regarded as foreign, and because they are not of
his love he casts them out. It is said in the spirit of man,
because man lives a spirit after death. :
114. An idea concerning the good which is of charity, and
concerning the truth which is of faith, may be formed from
the light and heat of the sun. When the light which pro-
ceeds from the sun is conjoined to heat, as is the case in the
time of spring and summer, then all the productions of the
earth germinate and flourish; but when there is no heat in
the light, as in the time of winter, then all the productions
of the earth become torpid and die : the truth of faith is
also spiritual light, and love is spiritual heat. Hence an
idea may be formed concerning the man of the church,
and it may be seen what his quality is when faith with him
is conjoined to charity, viz. that he is as a garden and para-
dise; and what his quality is when faith with him is not
conjoined to charity, viz. that he is as a desert and earth co-
vered with snow.
115. The confidence or trust, which is said to be of faith,
and is called essential saving faith, is not spiritual confi-
dence or trust, but natural, when it is of faith alone. Spiri-
tual confidence or trust has its essence and life from the good
of love, but not from faith separate. The confidence of
faith separate is dead; wherefore true confidence cannot be
given with those, who lead an evil life: the confidence of
obtaining salvation on account of the Lord's merit with the
Father, whatever a man's life may have been, is likewise.
not from truth. All those who are in spiritual faith, have
confidence that they are saved by the Lord, for they believe
that the Lord came into the world to give eternal life to
those who believe, and live according to, the precepts which
He taught, and that He regenerates them, and renders
them fit for heaven; and that He alone does this, from pure
mercy, without the aid of man.
G.
42 “ON THE N Ew JER Us ALEM,
116. To believe those things which the Word teaches,
or which the doctrine of the church teaches, and not to live
according to them, appears as if it were faith, and some
also fancy that they are saved by it; but by this alone no
one is saved, for it is persuasive faith, the quality of which
shall now be declared. -
117. Faith is persuasive, when the Word and the doctrine
of the church are believed and loved, not for the sake of
truth and of a life according to it, but for the sake of gain,
honour, and the fame of erudition, as ends; wherefore they
who are in that faith, do not look to the Lord and to heaven,
but to themselves and the world. They who aspire after
great things in the world, and covet many things, are in a
stronger persuasive principle that what the doctrine of the
church teaches is true, than they who do not aspire after
great things and covet many things; the reason is, because
the doctrine of the church is to the former only a medium
[or means] to attain their own ends, and so far as the ends
are coveted, so far the means are loved, and are also be-
lieved. But the case in itself is this; so far as any persons
are in the fire of the loves of self and of the world, and from
that fire speak, preach, and act, so far they are in the above
persuasive principle, and then they know no other than that
it is so : but when they are not in the fire of those loves,
then they believe but little, and many not at all; whence it
is evident, that persuasive faith is a faith of the mouth and
not of the heart, and that in itself it is not faith.
118. They who are in persuasive faith, do not know from
any internal illustration, whether the things which they
teach be true or false, yea, neither do they care, provided
they be believed by the vulgar; for they are in no affection
of truth for the sake of truth; wherefore they recede from
faith, if they are deprived of honours and gains, provided
their reputation be not endangered, For persuasive faith is
AND its HEAVEN LY DOCTR IN E. 43
not inwardly with man, but stands without, in the memory
only, out of which it is taken when it is taught: wherefore
that faith with its truths vanishes after death; for then there
remains only that principle of faith which is inwardly in man,
that is, which is rooted in good, thus which has become a
principle of the life. -
119. They who are in persuasive faith are understood by
these persons in Matthew : “Many will say to me in that
day, Lord, Lord, have we not prophesied by Thy name,
and by Thy name cast out demons, and in Thy name done
many virtues; but then I will confess to them, I have not
known you, ye workers of iniquity,” vii. 22, 23. Also in
Luke: “Then will ye begin to say, we have eaten before
Thee, and have drunk, and Thou hast taught in our streets;
but He will say, I say to you, I have not known you whence
you are, depart from Me, all ye workers of iniquity.” xiii.
26, 27. They are understood also by the five foolish virgins
who had no oil in their lamps, thus mentioned in Matthew,
“At length came those virgins, saying, Lord, Lord, open
to us; but He answering will say, verily I say unto you, I
have not known you,” xxv. 11, 12 : oil in lamps is the good
of love in faith. -
*a*mastºms
OF PIETY.
123. IT is believed by many, that the spiritual life, or the
life which leads to heven, consists in piety, in external
sanctity, and in the renunciation of the world; but piety
without charity, and external sanctity without internal sanc-
tity, and a renunciation of the world without a life in the
;G 2
44 on THE New JERusALEM,
world, do not constitute the spiritual life; but piety with
charity, external sanctity from internal sanctity, and a re-
nunciation of the world with a life in the world, do consti-
...tute it. :
124. Piety consists in thinking and speaking piously, in
spending much time in prayer, in behaving humbly at that
time, in frequenting temples and attending devoutly to the
preaching there, in frequently every year receiving the sa-
crament of the holy supper, and in performing the other
rituals of worship according to the ordinances of the church.
But the life of charity consists in willing well and doing
well to our neighbour, in acting in all our works from jus-
tice and equity, and from good and truth, and in like manner
in every office; in a word, the life of charity consists in per-
forming uses. Divine worship primarily consists in this
life, but secondarily in that of piety : wherefore he who
separates one from the other, that is, who lives the life of
piety and not that of charity at the same time, does not
worship God. He thinks indeed of God, but not from God,
but from himself; for he thinks of himself continually, and
not at all of his neighbour; and if he does think of his neigh-
bour, he regards him as vile if he be not of such a quality
also. He likewise thinks of heaven as a reward, whence
his mind entertains the idea of merit, and also the love of
self, together with a contempt or neglect of uses, and thus
of his neighbour; and at the same time he cherishes a be-
lief that he is blameless. Hence it may appear that the
life of piety separate from the life of charity, is not the spi-
ritual life which should be in divine worship. Compare
Matt. vi. 7, 8.
125. External sanctity is like such piety, and is not holy
with man unless his internal be holy : for such as man's
quality is as to his internal, such it is as to his external, as
this proceeds from the former as action does from its spirit;
wherefore external sanctity without internal sanctity is na-
AND I TS HEAVEN LY DOCTR IN E. 45
tural and not spiritual. Hence it is that external sanctity
is found with the evil as well as with the good; and they
who place the whole of worship therein, are for the most
part void [or empty], that is, without knowleges of good
and truth, and yet goods and truths are the real sanctities
which are to be known, believed, and loved, because they
are from the Divine, and thus the Divine is in them. In-
ternal sanctity, therefore, consists in loving good and truth
for the sake of good and truth, and justice and sincerity
for the sake of justice and sincerity. So far also as man
thus loves them, so far he is spiritual, and his worship too,
for so far also he is willing to know them and to do them ;
but so far as man does not thus love them, so far he is na-
tural, and his worship too, and so far also he is not willing
to know them and do them. External worship without in-
ternal may be compared with the life of the respiration
without the life of the heart, but external worship from
internal may be compared with the life of the respiration
conjoined to the life of the heart.
126. But to proceed to what relates to the renunciation
of the world. It is believed by many, that to renounce the
world, and to live in the spirit and not in the flesh, is to
reject worldly things, which are chiefly riches and honours;
to be continually engaged in pious meditation concerning
God, concerning salvation, and concerning eternal life; to
spend one's life in prayer, in the reading of the Word and
pious books: and also to afflict oneself: but this is not what
is meant by renouncing the world: but to renounce the
world is to love God and to love our neighbour; and God
is loved when man lives according to His commandments,
and his neighbour is loved when man performs uses. In
order, therefore, that man may receive the life of heaven,
it is necessary that he should live in the world, and in offices
and business therein : a life abstracted from worldly things
is a life of thought and faith separate from the life of love
46 on T H E N Ew J E R Us ALEM,
and charity, in which life the principle of willing good and
doing good to our neighbour perishes; and when this pe-
rishes the spiritual life is as a house without a foundation,
which either sinks down successively into the ground, or
becomes full of chinks and splits asunder, or totters till it
falls. * • .
127. That to do good is to worship the Lord, appears
from the Lord's words. “Every one who heareth my
words and doeth them, I will liken to a prudent man who
built a house upon a rock: but he who heareth my words
and doeth them not, I will liken to a foolish man who built
a house upon the sand, or upon the ground without a foun-
dation,” Matt. vii. 24 to 27. Luke vi. 47, 48, 49. -
128. Hence now it is manifest, that a life of piety is of
value, and is acceptable to the Lord, so far as a life of cha-
rity is conjoined to it; for this is the primary, and such as
the quality of this is, such is that of the former. Also, that
external sanctity is of value, and is acceptable to the Lord,
so far as it proceeds from internal sanctity, for such as the
quality of this is, such is that of the former. And also,
that the renunciation of the world is of value, and is ac-
ceptable to the Lord, so far as it is practised in the world;
for they renounce the world who remove the love of self
and the world, and act justly and sincerely in every office,
in every business, and in every work, from an interior,
thus from a celestial origin; which origin dwells in that life
when man acts well, sincerely, and justly, because it is ac-
cording to the divine laws. - -
AND IT'S HEAVEN LY DOCTR IN E, 47
OF CONSCIENCE.
130. CoNSCIENCE is formed with man from the religi-
ous principle in which he is, according to its reception in-
wardly in himself. - -
131. Conscience, with the man of the church, is formed
by means of the truths of faith from the Word, or from
doctrine out of the Word, according to their reception in
the heart; for when man knows the truths of faith, and ap-
prehends them in his own manner, and then wills them and
does them, he acquires conscience; reception in the heart is
reception in the will, for the will of man is what is called
the heart. Hence it is that they who have conscience,
speak from the heart the things which they speak, and do
from the heart the things which they do : their mind also is
undivided, for according to that which they understand and
believe to be true and good, they do. • .
132. A more perfect conscience can be given with those
who are enlightened in the truths of faith above others, and
who are in a clear perception above others, than with those
who are less enlightened, and who are in an obscure per-
ception. -
133. The real spiritual life of man resides in a true con-
science, for his faith, conjoined to his charity, is therein ;
wherefore, with those who are possessed of it, to act from
conscience is to act from their own spiritual life, and to
act contrary to conscience, is, with them, to act contrary
to their own spiritual life. Hence it is that they are in the
tranquillity of peace, and in internal blessedness, when
they act according to conscience, and in intranquillity and
48 of THE NEw JER Us ALEM,
Pain, when they act contrary to it: this pain is what is
called remorse of conscience.
134. Man has a conscience of what is good, and a con-
science of what is just : the conscience of what is good is
the conscience of the internal man, and the conscience of
What is just is the conscience of the external man : the
conscience of what is good consists in acting according to
the precepts of faith from internal affection, but the con-
science of what is just consists in acting according to civil
and moral laws from external affection. They who have
the conscience of what is good, have also the conscience of
what is just ; and they who are only in the conscience of
what is just, are in a faculty of receiving the conscience of
what is good; and they also do receive it when they are
instructed. . . - - -
135. Conscience, with those who are in charity towards
their neighbour, is the conscience of truth, because it is
formed by means of the faith of truth, but with those who
are in love to the Lord, it is the conscience of good, be-
cause it is formed by means of the love of truth; the con-
science of these is a superior conscience, and is called the
perception of truth from good. They who have the con-
science of truth, are of the Lord's spiritual kingdom, but
they who have the superior conscience, which is called per-
ception, are of the Lord's celestial kingdom.
136. But let examples illustrate what conscience is. If
a man be in possession of another man's goods, whilst the
other is ignorant of it, and thus can retain them without
fear of the law, or of the loss of honour and reputation, and
he still restores them to the other, because they are not
his own, he has conscience, for he does what is good for.
the sake of what is good, and what is just for the sake of
what is just. Again, if a person has it in his power to ob-
tain an office, but knows that another, who is also a candi-
date for it, would be more useful to his country, and gives.
AND IT'S HEAVEN LY DOCTR IN Es 49
way to him for the sake of the good of his country, he has
a good conscience. So in other cases. «»
137. From these instances it may be concluded, what
quality they are of who have not conscience; they are
known from the opposite. Thus, they who for the sake of
any gain make what is unjust appear as just, and what is
evil appear as good, and vice versa, have not conscience:
neither do they know what conscience is ; and if they are :
instructed what it is, they do not believe, and some are not
willing to know. Such is the quality of those, who, in all
their actions, have respect only to themselves and the
world. - -
138. They who have not received conscience in the world,
cannot receive it in the other life, thus they cannot be
saved; the reason is, because they have no plane into which
heaven, that is, the Lord through heaven, may flow-in,
and by means of which He may operate, and may thus lead
them to Himself; for conscience is the plane and receptacle.
of the influx of heaven. -
OF DIBERTY.
£41. ALL liberty is of love, for what a man loves, this he
does freely; hence also all liberty is of the will, for what a
man loves, this he also wills; and forasmuch as love and the
will constitute the life of man, so also does liberty. From
these considerations it may appear what liberty is, namely,
that it is that which is of the love and the will, and thence.
of the life of man : hence it is that what a man does from
H
50 on THE NEw JER Us A LEM,
liberty, appears to him as if he did it from his own pro-
prium. - - -
142. To do evil from liberty appears as if it were liberty,
but it is slavery, because that liberty is from the love of
self and from the love of the world, and these loves are
from hell: such liberty is actually turned into slavery after
death, for the man, who has been in such liberty, then be-
comes a vile slave in hell. But to do good from liberty is
liberty itself—because it proceeds from love to the Lord
and from love towards our neighbour, and these loves are
from heaven; this liberty also remains after death, and
then becomes liberty indeed, for the man who has been in
such liberty, becomes in heaven like a son in the house [of
his father]: this the Lord thus teaches, “Every one that
doeth sin is the servant of sin; the servant abideth notin the
house for ever : the son abideth for ever; if the Son shall
have made you free, you shall be truly free,” John viii.
34, 35, 36. Now forasmuch as all good is from the Lord,
and all evil from hell, it follows, that liberty consists in
being led by the Lord, and slavery in being led by heil.
143. That man has the liberty of thinking what is evil
and false, and also of doing it, so far as the laws do not
withold him, is in order that he may be capable of being
reformed : for goods and truths are to be implanted in his
love and will, so that they may become of his life, and this
cannot be done unless he have the liberty of thinking what
is evil and false as well as what is good and true : this
liberty is given to every man by the Lord, and so far as he
does not love evil and the false, so far, when he thinks what
is good and true, the Lord implants them in his love and
will, consequently in his life, and thus reforms him. What
is inseminated in liberty, this also remains, but what is in-
seminated in a state of compulsion, this does not remain,
because what is from compulsion is not from the will of the
man, but from the will of him who compels. Hence also it
AND ITs HEAVEN LY DOCTR IN E. 5}
is, that worship from liberty is pleasing to the Lord, but
not worship from compulsion; for worship from liberty is
worship from love, but worship from compulsion is not so.
144. The liberty of doing good, and the liberty of doing
evil, though they appear alike in the external form, are as
different and distant from each other as heaven and hell are :
the liberty of doing good also is from heaven, and is called
heavenly liberty, but the liberty of doing evil is from hell,
and is called infernal liberty: so far likewise as man is in
the one, so far he is not in the other, for no man can serve
two lords, Matt. vi. 24 : which also appears from hence,
that they who are in infernal liberty believe that it is slavery
and compulsion not to be allowed to will evil and think
what is false at their pleasure, whereas they who are in
heavenly liberty abhor willing evil and thinking what is
false, and would be tormented if they were compelled to
do so. -
145. Forasmuch as acting from liberty appears to man
like acting from his own proprium, therefore heavenly li-
berty may also be called the heavenly proprium, and infernal
liberty may be called the infernal proprium ; the infernal
proprium is that into which man is born, and this is evil;
but the heavenly proprium is that into which man is reformed,
and this is good. * * -
146. Hence it may appear what Free-will is; viz. that it
consists in doing good from choice or will, and that they are
in that freedom who are led by the Lord; and they are led
by the Lord who love good and truth for the sake of good
and truth. -
147. Man may know what is the quality of the liberty in
which he is, from the delight which he feels when he thinks,
speaks, acts, hears, and sees; for all delight is of love. *
* 149. That liberty originates from the equilibrium between heaven and
hell, and that man, without liberty, cannot be reformed, is shewn in the
Treatise on Heaven and Hell; in the articles coucerning that equilibrium
H 2
52 on THE New JER Us ALEM,
OF MERIT.
*
wºrmºsºmºsºmeºm-s
º a y
150. TH EY who do good with a view to merit, do not do
good from the love of good, but from the love of reward,
for he who wills to have merit, wills to be rewarded; they
n. 589 to 596, and concerning liberty, n. 597 to the end but for the sake of
instruction respecting what liberty is, and to shew that man is reformed by
means of it, I will here adduce the following extract from that Treatise.
“It has been shewn that the equilibrium between heaven and hell is an equili-
brium between the good that is from heaven and the evil that is from hell,thus
that it is a spiritual equilibrium, which in its essence is liberty. The reason
that spiritual equilibrium in its essence is liberty, is because it is an equili-
brium between good and evil, and between truth and the false, and these are
spiritual ; wherefore the power of willing good or evil, or of thinking what is
true or what is false, and of chusing one in preference to the other, is liberty.
This liberty is given to every man by the Lord, nor is it ever taken away; in
its origin indeed it is not of man but of the Lord, because it is from the Lord,
but still it is given to man together with life as his own, in order that man
may be capable of being reformed and saved, for without liberty there is no
reformation and salvation. Every one may see from any rational intuition,
that man is at liberty to think either well or ill, sincerely or insincerely, justly
or unjustly ; and also that he may speak and act well, sincerely and justly,
but not ill, insincerely and unjustly, on account of moral and civil laws, by
which his external is kept in bonds ; hence it is plain, that the spirit of man,
which is what thinks and wills, is in liberty, but not man's external, which
speaks and acts, unless it speak and act according to the above named laws.
That man cannot be reformed, unless he be in liberty, is because he is born
into evils of every kind, which must nevertheless be removed, in order that
he may be saved; and they cannot be removed unless he sees them in him-
self, and acknowledges them, and afterwards ceases to will them, and at
1ength is averse to them ; then are they first removed : and this cannot be
done, unless man be in good as well as in evil, for he can see evils from good,
but cannot see goods from evil : the spiritual goods, which man may think,
he learns from infancy from the reading of the Word, and from preaching ;
and he learns civil and moral goods from his life in the world ; this is the first
reason wh y man ought to be in liberty. Another reason is, because nothing is
AND IT'S HEAVEN LY DOCTR IN E. 53
who do thus, regard and place their delight in the reward,
and not in good; wherefore they are not spiritual, but natural.
151. To do good, which is good, must be from the love of
good, thus for the sake of good: They who are in that love
are not willing to hear of merit, for they love to do, and
perceive satisfaction therein; and vice versa, they are sorrow-
ful if it be believed that what they do is for the sake of any
thing of themselves: the case herein is nearly the same as
with those who do good to their friends for the sake of
friendship, to a brother for the sake of brotherhood, to wife
and children for the sake of wife and children, to their coun-
try for the sake of their country, thus from friendship and
love : they who think well, also say and insist, that they do
not do good for the sake of themselves, but for the sake of
them to whom the good is done.
152. They who do good for the sake of reward, do not do
good from the Lord, but from themselves; for they regard
themselves in the first place, inasmuch as they regard
their own good; and the good of their neighbour, which is
the good of their fellow-citizens, of human society, of their
appropriated to man, except what is done from an affection which is of the
love ; other things may indeed enter, but no farther than into the thought,
and not into the will, and what does not also enter into the will of man,
does not become his, for the thought derives what belongs to it from
the memory, but the will from the life itself; nothing ever par-
takes of liberty, which does not proceed from an affection which is
of the love, for whatever a man wills or loves, this he does freely; hence
it is that the liberty of man, and the affection which is of his love or
will, are one : man therefore is endowed with liberty, that he may be ca-
pable of being affected with truth and good, or of loving them, whereby they
may become as his own. In a word, whatever does not enter-in with man in
liberty, does not remain, because it is not of his love or will, and the things
which are not of man’s love or will, are not of his 'spirit; for the esse of
man's spirit is love or will. In order that man may be in liberty, to the end
that he may be reformed, he is conjoined as to his spirit with heaven and with:
hell, for there are with every man spirits from hell and angels from heaven;
by means of the spirits from hell man is in his own evil, and by means of the - -
angels from heaven he is in good from the Lord; thus he is in spiritual equili. -
brium, that is, in liberty.”
54 on the New JERUsALEM,
country, and of the church, they regard no otherwise than
as means to this end: hence it is, that the good of the love
of self and of the world is latent in the good of merit, and
that good is from man and not from the Lord; and all good
which is from man is not good, yea, so far as self and the
world are latent in it, it is evil. -
153. Genuine charity and genuine faith disclaim all merit,
for good itself is the delight of charity, and truth itself is the
delight of faith; wherefore they who are in that charity and
faith, know what good not meritorious is, but not they who
are not in charity and faith. - -
154. That good is not to be done for the sake of reward,
the Lord Himself teaches in Luke: “If ye love those who
love you, what grace have ye, for sinners do the same: ra-
ther love your enemies, and do good, and lend hoping for
nothing, then shall your reward be great, and ye shall be
the sons of the Most High,” vi. 32, 33, 34, 35. That man
"cannot do good that is good from himself, the Lord also
teaches in John; “A man cannot take any thing, unless it
be given him from heaven,” iii. 27; and in another place,
“Jesus said, I am the vine, ye are the branches, as the
branch cannot bear fruit from itself, unless it shall abide in
the vine, so neither can ye unless ye shall abide in Me: He
who abideth in Me and I in him, he beareth much fruit, for
except from Meye cannot do any thing,” xv. 4 to 8.
155. Forasmuch as all good and truth is from the Lord,
and nothing of them from man, and forasmuch as good from
man is not good, it follows that no merit belongs to man,
but to the Lord alone; the merit of the Lord consists in this,
that from His own proper power He has saved the human
race, and also, that He saves those who do good from Him.
Hence it is that in the Word, he is called just to whom the
merit and justice of the Lord are ascribed, and he is called
unjust to whom are are astuibed his own justice and the
merit of self. -
AND ITs HEAVEN LY DOCTRINE • 55
156. The delight itself, which is in the love of doing good
without regard to reward, is a reward which remains to
etermity, for heaven and eternal happiness are insinuated
into that good by the Lord. - -
157. To thmk and believe that they who do good will
come into heaven, and also that good is to be done in order
that they may come into heaven, is not to regard reward as
an end, nor yet to place merit in works, for even they who
do good from the Lord think and believe so; but they who
thus think, believe and do, and are not in the love of good
for the sake of good, have regard to reward as an end and
place merit in their works.
* $
OF REPENTANCE AND THE REMISSION
OF SINS.
159. HE who would be saved must confess his sins, and
do the work of repentance.
160. To confess sins, is to know evils, to see them in one-
self, to acknowledge them, to make oneself guilty, and to
eondemn oneself on account of them; when this is done
before God, it constitutes the confession of sins. ~s
161. To do the work of repentance, is to desist from sins
after a man has thus confessed them, and from an hamble
heart has made supplication for remission; and to live a new
life according to the precepts of charity and faith. • .
162. He who only acknowledges generally that he is a
sinner, and makes himself guilty of all evils, and yet does
not explore himself, that is, see his own evils, makes con-
fession indeed, but not the confession of repentance; he, for-
56 on THE NEw JER Us ALEM,
asmuch as does not know his own evils, lives afterwards as
he did before.
163. He who lives the life of charity and faith does the
work of repentance daily; he reflects upon the evils which
are with him, he acknowledges them, he guards against them,
he supplicates the Lord for help : for man of himself con-
tinually lapses towards evil, but he is continually raised by
the Lord and led to good. Such is the state of those who
are in good; but they who are in evil lapse continually, and
are also continually elevated by the Lord, but are only
withdrawn from falling into the most grievous evils, to
which of themselves they tend with all their might.
164. The man who explores himself in order to do the
work of repentance, must explore his thoughts and the in-
tentions of his will, and must there examine what he would
do if it were permitted him; that is, if he were not afraid of
the laws, and of the loss of reputation, honour and gain;
for the evils of man reside in his thoughts and intentions,
and the evils which he does in the body are all from thence:
they who do not explore the evils of their thought and will,
cannot do the work of repentance, for they think and will
afterwards as they did before; and yet to will evils is to do
them. This is self examination.
165. Repentance of the mouth and not of the life is not
repentance; and sins are not remitted by means of repen-
tance of the mouth, but by repentance of the life. Sins are
indeed continually remitted to man by the Lord, for He is
mercy itself, but still they adhere to man, however he may
suppose that they are remitted, nor are they removed from
him but by a life according to the precepts of true faith;
so far as he lives according to those precepts, so far sins are
removed, and so far as they are removed, so far they are
remitted.
166. It is supposed that sins are wiped away, or are
washed off, as filth is by water, when they are remitted; but
AND IT'S HEAVEN LY DOCTR IN E. 57
sins are not wiped away, but they are removed, that is, man
is with-held from them when he is kept in good by the Lord;
and when he is kept in good, it appears as if he were with-
out them, thus as if they were wiped away; and so far as man
is reformed, so far he is capable of being kept in good ; how
man is reformed will be shewn in the following doctrinal on
regeneration. He who supposes that sins are remitted in
any other way, is much deceived.
167. The signs that sins are remitted, that is, removed,
are these which follow : They whose sins are remitted, per-
ceive a delight in worshipping God for the sake of God, and
in serving their neighbour for the sake of their neighbour,
thus in doing good for the sake of good, and in speaking
truth for the sake of truth; they are unwilling to claim
merit by any thing of charity and faith; they shun and are
averse to evils, as enmities, hatreds, revenges, adulteries,
and the very thoughts of such things with intention. But
the signs that sins are not remitted, that is, removed, are
these which follow : they whose sins are not remitted, wor-
ship God not for the sake of God, and serve their neighbour
not for the sake of their neighbour, thus they do not do good
and speak truth for the sake of good and truth, but for the
sake of themselves and the world; they wish to claim merit
by their deeds; they perceive nothing undelightful in evils,
as in enmity, in hatred, in revenge, in adulteries; and they
think of them from them in all licentiousness.
168. The repentance which takes place in a free state, is
of avail, but that which takes place in a state of compulsion
is of no avail: states of compulsion are states of sickness,
states of dejection of mind in consequence of misfortune,
states of imminent death, as also every state of fear which
takes away the use of reason : he who is evil, and in a state
of compulsion promises repentance, and also does good,
when he comes into a free state returns to his former life of
evil: the case is otherwise with one who is good.
I
N-
58 . on THE NEw JERUs ALEM,
169. After a man has explored himself, and acknowledged
his sins, and done the work of repentance, he must remain
constant in good even to the end of his life; for if he after-
wards relapses into his former evil life, and embraces it, he
commits profanation, for he then conjoins evil with good,
whence his latter state becomes worse than his former, ac-
cording to the words of the Lord; “When the unclean
spirit goes out from a man, he walks through dry places,
seeking rest, but doth not find; then he says, I will return
into my house whence I went out; and when he comes and
finds it void, and swept, and adorned for him, then he goes
away, and adjoins to himself seven other spirits worse than
himself, and entering in they dwell there, and the latter things
of the man become worse than the first,” Matt. xii. 43,
44, 45.” -
* By the unclean spirit going out from a man, is understood the repentance
of him who is in evil; by his walking through dry places, and not finding rest,
is understood, that a life of good is of such a quality to him ; by the house into
which he returned, because he found it void, and adorned for him, is under-
stood the man himself and his will, as being without good ; by the seven
spirits that he adjoined to himself, and with whom he returned, is understood
evil conjoined to good; by his state then being worse than his former, is un-
derstood profanation; this is the internal sense of those words, for the Lord
spake by correspondences. The like is understood by the words of the Lord to.
him whom he cured at the Pool of Bethesda, “Lo thou art made whole, sin
* no more, lest something worse be done unto thee than before,” John v. i4.
Also by these words, “He has blinded their eyes, and hardened their hearts,
“ lest they should see with their eyes and understand with their hearts, and,
“should convert themselves, and I should heal them,” John xii. 40; where
to convert themselves and be healed, is to commit profanation, which comes
to pass, when truths and goods are acknowledged, and afterwards rejected ;
and this would have been the case if the Jews had converted themselves and
had been healed.
AND ITs HEAven LY DocTRINE. 59
OF REGENERATION."
e-mºm-
173. HE who doth not receive spiritual life, that is, who
is not begotten anew by the Lord, cannot come into heaven;
which the Lord teaches in John, “Verily, verily, I say
unto thee, except any one be begotten again, he cannot see
the kingdom of God,” iii. 3. --
174. Man is not born of his parents into spiritual life, but
into natural life. Spiritual life consists in loving God above
all things, and in loving his neighbour as himself, and this
according to the precepts of faith, which the Lord taught in
the Word: but matural life consists in loving ourselves and
the world more than our neighbour, yea, more than God
JHimself. - -
175. Every man is born of his parents into the evils of the
love of selfand of the world : for every evil, which by habit
has contracted as it were a nature, is derived into the offspring;
thus it descends successively from parents, from grandfathers,
and from great grandãºhers in a long series backwards;
whence the derivation of evil at length becomes so great,
that the whole of man’s proper life is nothing eise but evil.
This continual derivation of evil is not broken and altered,
except by the life of faith, and charity from the Lord. -
176. Man continually inclines to, and lapses into, what
he derives from his hereditary principle : hence he confirms
with himself tilat evil, and also superadds more of himself.
These evils are altogether contrary to spiritual life, and de-
stroy it; wherefore unless a man receives a new life, which
is spiritual life, from the Lord, thus unless he is conceived
anew, is born anew, is educated anew, that is, is created
I 2
60 on THE NEw JERUs ALEM,
anew, he is damned, for he wills nothing else, and thence
thinks nothing else, but what is of self and the world, in like
manner as they do who are in hell. -
177. No man can be regenerated unless he knows such
things as belong to the new life, that is, to the spiritual life;
and the things which belong to the new life, which is the
spiritual life, are truths which are to be believed and goods
which are to be done, the former are of faith, the latter of
charity. These things no one can know from himself, for
man apprehends only those things which are obvious to the
senses, from which he procures to himself a light (lumen)
which is called natural light, by virtue whereof he sees no-
thing else than what relates to the world and to self, but not
the things which relate to heaven and to God. These he
must learn from revelation : as, that the Lord, who is God
from eternity, came into the world to save the human race;
that He has all power in heaven and in earth; that the all
of faith and the all of charity, thus all truth and good, is
from Him; that there is a heaven, and that there is a hell;
and that man is to live to eternity, in heaven, if he have
done well, in hell, if he have done evilly. -
178. These and several other things belong to faith, and
ought to be known by the man who is to be regenerated; for
he who knows them, may think them, afterwards will them,
and lastly do them, and so have new life: whilst he who
does not know that the Lord is the Saviour of the human
race, cannot have faith in Him, love Him, and thus do good
for the sake of Him: he who does not know that all good is
from Him, cannot think that his own salvation is from Him,
still less can he will it to be so, thus he cannot live from
Him: he who does not know that there is a hell and that
there is a heaven, nor that there is eternal life, cannot even
think about the life of heaven, nor apply himself to receive
it ; and so in other cases. - - -
AND ITS HEAVEN LY DOCTR IN E. 61
179. Every one has an internal man and an external man;
the internal is what is called the spiritual man, and the ex-
ternal is what is called the natural man; and each is to be
regenerated that the man may be regenerated. With the
man who is not regenerated, the external or natural man
rules, and the internal serves; but with the man who is re-
generated, the internal or spiritual man rules, and the ex-
ternal serves: whence it is manifest that the order of life is
inverted with man from his birth, namely, that that prin-
ciple serves which ought to rule, and that that principle
rules which ought to serve. In order that man may be saved
this order must be inverted; and this inversion can by no
means exist, but by regeneration from the Lord.
180. What it is for the internal man to rule and the ex-
ternal to serve, and vice versa, may be illustrated thus : if
a man places all his good in voluptuousness, in gain, and
in pride, and has delight in hatred and revenge, and in-
wardly in himself seeks for reasons which confirm such evils,
then the external man rules and the internal serves: but
when a man perceives good and delight in thinking and
willing well, sincerely, and justly, and in outwardly speak-
ing and doing in like manner, then the internal man rules
and the external serves. -
181. The internal man is first regenerated by the Lord,
and afterwards the external, and the latter by means of the
former: for the internal man is regenerated by thinking
those things which are of faith and charity, but the external
by a life according to them. This is understood by the
words of the Lord, “Unless any one be begotten of water
and the spirit, he cannot enter into the kingdom of God,”
John iii. 5. Water, in the spiritual sense, is the truth
of faith, and the spirit is a life according to it.
182. The man who is regenerated, is, as to his internal
man, in heaven, and is an angel there with the angels,
amongst whom he also comes after death; he is then able to
>~~
62. on THE NEW J E R Us A LEM,
live the life of heaven, to love the Lord, to love his neigh-
bour, to understand truth, to relish good, and to perceive
the blessedness thence derived.
OF TEMPTATION.
187. TH EY alone who are regenerated undergo spritual
temptations, for spiritual temptations are pains of the mind,
induced by evil spirits, with those who are in goods and
truths. Whilst these spirits excite the evils which are with
such persons, there arises an anxiety which is that of temp-
tation; man knows not whence it comes, because he is un-
acquainted with this its origin.
188. For there are evil spirits and good spirits attendant
on every man; the evil spirits are in his evils, and the good
spirits are in his goods: when the evil spirits approach they
draw forth his evils, and the good spirits, on the contrary,
draw forth his goods, whence a collision and combat takes
place, from which the man perceives an interior anxiety,
which is temptation. Hence it is plain that temptations are
not from heaven, but are induced by hell: which is also ac-
cording to the faith of the church, which teaches that God
tempts no one. -
189. Interior anxieties also take place with those who
are not in goods and truths, but these are natural anxieties,
not spiritual ones: they are distinguished by this, that na-
tural anxieties have worldly things for their objects, but
spiritual anxieties have heavenly things for their objects.
AND IT'S HEAVEN LY DOCTR IN E. - 63
190. In temptations, the dominion of good over evil, or
of evil over good, is what is contended for. The evil which
desires to have the dominion, is in the natural or external
man, and the good is in the spiritual or internal; if evil
conquers, then the natural man has the dominion, but if
good conquers, then the spiritual man has the dominion.
191. Those combats are fought by means of the truths of
faith, which are from the Word; it is from these that man
must fight against evils and falses, for if he combats from
any other principles than these, he does not conquer, be-
cause the Lord is not in any other principles. Forasmuch
as the combat is fought by means of the truths of faith, there-
fore man is not admitted into that combat, before he is in
the knowledges of good and truth, and has thence obtained
some spiritual life; wherefore those combats do not take
place with man, until he has arrived at years of maturity.
192. If man falls in temptation, his state after it becomes
worse than his state before it, inasmuch as evil has thereby
acquired power over good, and the false over truth. -
193. Inasmuch as at this day faith is rare because there
is no charity, the church being at its end, therefore few at
this day are admitted into any spiritual temptations: hence
it is that it is scarcely known what they are, and to what end
they conduce. -
194. Temptations conduce to acquire for good the domi-
mion over evil, and for the truth the dominion over the false;
also to confirm truths, and to conjoin them to goods, and at
the same time to disperse evils and the falses thence derived :
they conduce likewise to open the internal spiritual man,
and to subject the matural thereto ; as also to break the loves
of self and the world, and to subdue the concupiscences
which proceed from them. When these things are effected,
man acquires illustration and perception respecting what
truth and good are, and what the false and evil are ; whence
64 of THE New JERUsALEM,
man obtains intelligence and wisdom, which afterwards con-
tinually increase. -
195. The Lord alone combats for man in temptations; if
a man does not believe that the Lord alone combats and
conquers for him, he then only undergoes an external temp-
tation, which does not conduce to his salvation*.
OF BAPTISM.
202. BAPTISM was instituted for a sign that the man be-
longs to the church, and for a memorial that he is to be re-
generated: for the washing of baptism signifies nothing else
than spiritual washing, which is regeneration.
* When the truths of faith which a man believes in his heart, and accorde.
ing to which he loves to live, are assaulted inwardly in him, it is called a spi-
ritual temptation, especially when the good of love is assaulted in which he
places his spiritual life. Those assaults take place in various ways; as by an
influx of scandals into the thoughts and also into the will against goods and
truths; also by a continual drawing forth and bringing to remembrance of the
evils which a man has committed, and of the falses which he has thought,
thus by an inundation of such things; and at the same time by an apparent
shutting up of the interiors of his mind, and consequently of his communication
with heaven, whereby the capacity of thinking from his own faith, and of
willing from his own love, is intercepted. These things are effected by the
evil spirits that are with man; and when they take place, they assume the
appearance of interior anxieties and pains of conscience ; for such things
affect and torment the man’s spiritual life, the man believing that they do
not proceed from evil spirits, but from himself in his interiors: the reason
that man does not know that they proceed from evil spirits, is because he
does not know that spirits are present with him, evil spirits in his evils, and
good spirits in his goods, and that they reside in his thoughts and affections.
These temptations are most grievous when they are conjoined with pains in-
flicted on the body, and more so if those pains last a long time, and increase,
though the Divine Mercy is implored, and still there is no liberation ; hence
results desperation, which is the end.
AND I TS HEAVENLY DOCTR IN E. 65
203. All regeneration is effected by the Lord, by means
of the truths of faith and of a life according to them ; there-
fore baptism testifies that the man is of the church, and that
he is capable of being regenerated; for in the church, the
Lord, who regenerates, is acknowledged, and therein is
the Word, which contains the truths of faith, by means of
which regeneration is effected.
204. This the Lord teaches in John, “Except a man be
“ begotten of water and the spirit, he cannot enter into the
“ kingdom of God,” iii. 5; water, in the spiritual sense,
is the truth of faith derived from the Word; the spirit is
a life according to it; and to be begotten is to be regenerated
thereby. -
205. Forasmuch as every one who is regenerated also un-
dergoes temptations, which are spiritual combats against
evils and falses, therefore by the waters of baptism those
temptations are also signified.
206. Since baptism is for a sign and for a memorial of
those things, therefore a man may be baptized when an in-
fant, and if he be not baptized then, he may be baptized
when he is an adult.
207. Let it be known therefore to those who are baptized,
that baptism itself gives neither faith nor salvation, but that
it testifies that they will receive faith, and that they will be
saved, if they are regenerated. .
208. Hence it may appear what is understood by the
Lord's words in Mark, “He who shall believe and be bap-
“tized, shall be saved, but he who shall not believe shall
“be condemned,” xvi. 16; he who shall believe, signifies,
who acknowledges the Lord, and receives divine truths
from Him by means of the Word; he who shall be baptized,
signifies, who by means of those truths is regenerated by
the Lord,
66 on THE NEw JER Us ALEM,
OF THE HOLY SUPPER.
210. THE Holy Supper was instituted by the Lord, that
by means thereof there may be a conjunction of the church
with heaven, thus with the Lord : it is therefore the most
holy thing of worship. *
211. But in what manner conjunction is effected by it is
not apprehended by those who do not know any thing con-
cerning the internal or spiritual sense of the Word, for they
do not think beyond the external sense, which is the sense
of the letter. From the internal or spiritual sense of the
Word it is known what is signified by body and blood, and
what by bread and wine, also what is signified by eating.
212. In that sense, the body or flesh of the Lord is the
good of love, as is the bread likewise; and the blood of the
Lord is the good of faith, as is the wine likewise; and eating
is appropriation and conjunction. The angels who are at-
tendant on man when he receives the sacrament of the Sup-
per, understand those things in no other manner, for they
perceive all things spiritually; hence it is that a holy prin-
ciple of love, and a holy principle of faith then flows-in with
man from the angels, thus through heaven from the Lord ;
hence a conjunction takes place. *
213. From these considerations it is evident, that when
man takes the bread, which is the body, he is conjoined to
the Lord by means of the good of love to Him frºm Him;
and when he takes the wine, which is the blood, he is con-
joined to the Lord by means of the good of faith in Him
from Him. But it is to be noted, that conjunction with the
A N D ITS HEAVEN LY DOCTR IN Ee 67
Lord by means of the sacrament of the supper takes place
solely with those who are in the good of love to, and faith
in, the Lord from the Lord: with these, there is conjunct
tion by means of the holy supper; with others, there is pre-
sence but not conjunction.
214. Besides, the holy supper includes and comprehends
all the divine worship instituted in the Israelitish church;
for the burnt offerings and sacrifices, in which the worship
of that church principally consisted, were called, in a single
word, bread : hence also the holy supper is the completion
[or fulness] of that representative worship.”
* That the burnt offerings and sacrifices, which consisted of lambs, she-goats,
sheep, kids, he-goats, heifers, and bullocks, were in one word called BREAD,
is evident from the following passages: “And the priest shall burn it upon
“ the altar, IT IS THE BREAD o F THE of FERING MADE BY FIRE UN To
“ THE Lorp, Lev. iii. 11, 16. The sons of Aaron shall be holy unto
“ their God, neither shall they profane the name of their God, for the offer-
“ ings of Jehovah made by fire, the BREAD o F THEIR Go D, they do offer.
“Thou shalt sanctify him therefore, for he offereth THE BREAD o F THY
“ God. A man of the seed of Aaron, in whom there shall be a blemish, let
“ him not approach to offer the BREAD of HIs GoD,” Lev. xxi. 6, 8, 17,
21. “Command the children of Israel and say unto them, My offerings,
“ MY BREAD, for the sacrifices made by fire for an odour of rest, ye shall
observe, that ye offer it unto me in its stated time, Num. xxviii. 2. He
who shall have touched an unclean thing shall not eat of the sanctified
things, but shall wash his flesh in water, and shall afterwards eat of the
sanctified things, because it is H1's BREAD,” Lev. xxii. 6, 7. “Who offer
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“ upon my altar Po LLUTED BREAD.” Malach. i. 7.
From what has been observed, it may be seen what is understood by bread
in John, “Jesus said, Verily, verily I say unto you, Moses gave them not
“ that BREAD FROM H E A v EN, but my Father giveth you the TRUE BREAD
** FROM HEA v EN ; for THE BREAD o F Go D is He who came down from
“ heaven, and giveth life unto the world. They said, Lord, evermore
“ give us THIS BREAD ; Jesus said unto them, I AM THE BREAD o F LIFE,
“ he that cometh to Me shall never hunger, and he that believeth on Me shall
* never thirst. He that believeth on Me hath eternal life; I AM THE BREAD
“o F LIFE, THIS IS THE BREAD which cometh down from heaven; that
“he who eats of it shall not die : I AM THE Liv ING BREAD, which conneth
“ down from heaven, if any one shall eat of This BREAD, he shall live to
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68 o N THE NEW J E R Us A LEM,
OF THE RESURRECTION.
E-
223. MAN is so created, that as to his internal he cannot
die ; for he is capable of believing in God, and also of
loving God, and thus of being conjoined to God by faith
and iove ; and to be conjoined to God is to live to eternity.
« eternity,” vi. 31 to 35, and 47 to 51. From whence, and from what has
been said above, it appears, that bread is all the good which proceeds from
the Lord, for the Lord Himself is in His own good : and thus that bread and
wine in the holy supper are all worship of the Lord from the good of love
and faith. t
222. To the above shall be added some particulars from the ARCANA
CoELESTIA, n. 9127. “He who knows nothing of the internal or spiritual
sense of the Word, knows no other than that flesh and blood are understood
by flesh and blood when they are mentioned in the Word. But the internal
sense doth uot treat of the life of the body, but of the life of the soul of man,
that is, of his spiritual life, which he is to live to etermity. This life is de-
scribed in the Word, in its literal sense, by such things as appertain to the
life of the body, that is to say, by flesh and blood; and forasmuch as the
spiritual life of man subsists by means of the good of love and the truth of
faith, therefore the good of love is understood by flesh, and the trath of faith
by blood, in the internal sense of the word. These are what are understood
by flesh and blood in heaven; and also by bread and wine; for by bread al-
together the same is understood there as by flesh, and by wine altogether the
same as by blood. But they who are not spiritual men, do not apprehend
this; let such abide therefore in their own faith, only let them believe that
in the holy supper, and in the Word, there is a holy principle, because they
are from the Lord; they may not know where that holy principle resides,
but let them who are endowed with an interior perception, consider whether
flesh is understood by flesh, and blood by blood, in the following Passages.
In the Revelation, “I saw an angel standing in the sun, and he cried with a
“ great voice, saying, unto all the birds that fly in the midst of the heaven,
“ gather yourselves together to the supper of the great God, that ye may eat
“ the flesh of kings and the flesh of captains of thousands, and the flesh of the
“mighty, and the flesh of horses and of them that sit on them, and the flesh
AND I TS HEAVENLY DOCTR 1N E- 69
224. This internal is resident with every man who is born;
his external is that by means of which he brings into effect
the things which are of faith and love. The internal is what
is called the spirit, and the external is what is called the
body. The external, which is called the body, is accommo-
dated to uses in the natural world; this is rejected when
man dies; but the internal, which is called the spirit, is ac-
commodated to uses in the spiritual world; this does not
die: this internal is then a good spirit and an angel, if the
man had been good when in the world, but an evil spirit, if
the man had been evil when in the world.
“ of all freemen and servants, both small and great,” xix. 17, 18; who can
ever understand these words, unless he knows what is signified by flesh in the
internal sense, what by kings, by captains, by the mighty, by horses, by them
that sit on them, by freemen and servants. And in Ezekiel, “Thus saith
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the Lord Jehovih, say to every bird of heaven, and to every beast of the
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field, be gathered together and come; gather yourselves from around upon
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My sacrifice that I sacrifice for you, a great sacrifice upon the mountains
of Israel, that ye may eat flesh and drink blood; ye shall eat the flesh of
the mighty, and drink the blood of the princes of the earth; and ye shall
eat fat to satiety, and drink blood even to drunkenness, of My sacrifice which
I will sacrifice for you; ye shall be satiated upon My table, with horse, and
with chariot, with the mighty man, and with every man of war; so will I
give My glory among the nations,” xxxix. 17, 18, 19, 20, 21. In this
passage the subject treated of is concerning the calling together of all to the
kingdom of the Lord, and in particular concerning the establishment of the
church with the Gentiles; and by eating flesh and drinking blood, is signified
to appropriate Divine Good and Divine Truth to themselves, thus the holy
principle which proceeds from the Lord’s Divine Human. Who cannot see,
that flesh is not here understood by flesh, nor blood by blood, as when it is
said, that they should eat the flesh of the mighty, and drink the blood of the
princes of the earth, and that they should drink blood even to drunkenness;
also that they should be satiated with horse, with chariot, with the mighty
man, and with every man of war : What is signified by the birds of heaven
and the beasts of the field in the spiritual sense, may be seen in the Treatise
on Heaven and Hell, n. 110, and in the notes therein. Let it now be consi-
dered what the Lord said concerning His flesh and His blood, in John, “The
“bread which I will give, is My flesh : Verily, verily, I say unto you, ex-
* Cept ye shall eat the flesh of the Son of Man, and shall drink His blood, ye
“will have no life in you; whoso eateth My flesh and drinketh My blood,
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70 o N THE NEw JER Us A LEM,
225. The spirit of man, after the death of the body, ap-
pears in the spiritual world in a human form, altogether as
in the world; he enjoys also the faculty of seeing, of hearing,
of speaking, of feeling, as in the world; and he is endowed
with every faculty of thinking, of willing, and of acting as in
the world; in a word, he is a man as to all things and every
particular, except that he is not encompassed with that gross
body which he had in the world; he leaves that when he
dies, nor does he ever re-assume it.
226. This continuation of life is what is understood by the
resurrection. The reason why men believe that they are
not to rise again before the last judgment, when also every
visible object of the world is to perish, is because they have
not understood the Word; and because sensual men place
all their life in the body, and believe that unless this were to
live again, it would be all over with the man.
297. The life of man after death is the life of his love and
the life of his faith; hence such as his love and such as his
faith had been, when he lived in the world, such his life re-
mains to eternity; this is the life of hell, with those who
have loved themselves and the world above all things; and
the life of heaven, with those who have loved God above all
things and their neighbours as themselves : the former are
« hath eternal life, and I will raise him up at the last day; for My flesh is
“ truly meat, and My blood is truly drink : he that eate th My flesh and drink-
“ eth My blood, abideth in Me, and I in him: this is the bread which
« cometh down from heaven,” vi. 50 to 58. That the flesh of the Lord is *
Divine Good, and His blood Divine Truth, each from Him, is evident, from
this circumstauce, that these principles are what nourish the spiritual life
of man; hence it is said, My flesh is truly meat, and My blood is truly
drink; and inasmuch as man is conjoined to the Lord by means of Divine
Good and Truth, it is therefore also said, “He that eats My flesh and drinks
My blood, shall have eternal life; and he abideth in Me, and I in him;”
and in the former part of the same chapter, “Labour not for the meat which
“ perisheth, but for that meat which abideth to eternal life,” ver, 27. That
to abide in the Lord is to be principled in love to Him, the Lord Himself
teaches in John, chap. xv.2 to 13.
and its Heavenly doctriNE. 71
they that have faith, but the latter are they that have not
faith. The life of heaven is what is called eternal life,
and the life of hell is what is called spiritual death.
228. That man lives after death, is taught in the Word;
as when it is said that God is not the God of the dead, but
of the living, Matt. xxii. 31 : that Lazarus after death
was taken up into heaven, but the rich man cast into hell,
Luke xvi. 22, 23, and the following verses: that Abraham
Isaac, and Jacob, are in heaven, Matt. viii. 11; chap. xxii.
31, 32: Luke xx. 37, 38: that Jesus said to the thief, To
day shalt thou be with me in Paradise, Luke xxiii. 43.
OF HEAVEN AND HELL.
*
*º
290.TheRE are two things which constitute the life of
man's spirit, love and faith; love constituting the life of his
will, and faith the life of his understanding. The love of
good and the faith of truth thence derived, constitute the life
of heaven; and the love of evil, and the faith of what is false
thence derived, constitute the life of hell.
231. Love to the Lord and love towards our neighbour,
constitute heaven ; and so does faith, so far as it has life
from those loves; and forasmuch as each of those loves and
the faith thence derived, is from the Lord, it is evident from
hence that the Lord constitutes heaven. -
232. Heaven is resident with every one according to his
reception of love and faith from the Lord; and they who
receive heaven from the Lord whilst they live in the world,
come into heaven after death,
72 on the New Jerusalem,
233. They who receive heaven from the Lord are they
who have heaven in themselves; for heaven is in man: as
the Lord also teaches; “They shall not say, the kingdom
of God, lo it is here! or lo there ! for behold the kingdom
of God is in you,” Luke xvii. 21.
234. Heaven with man resides in his internal, thus in will-
ing and thinking from love and faith, and thence in his ex-
ternal, which consists in acting and speaking from love and
faith: but it does not reside in the external without being in
the internal; for all hypocrites are capable of acting and
speaking well, but not of willing well and thinking well.
235. When man comes into the other life, which takes
place immediately after death, it is then manifest whether
heaven is in him, but not whilst he lives in the world; for
in the world the external appears, and not the internal;
but in the other life the internal is made manifest, because
man then lives as to his spirit.
236. Eternal happiness, which is also called heavenly joy,
is imparted to those who are in love and faith to the Lord,
from the Lord ; that love and that faith have in them that
joy, into which the man who has heaven in himself comes
after death; in the mean time it lies stored up in his inter-
nal. In the heavens there is a communion of goods; the
peace, the intelligence, the wisdom, and the happiness of
all, are communicated to every one therein; hence it appears
how great peace, intelligence, wisdom, and happiness are in
heaven. . -
237. As love to the Lord, and love towards our neigh-
bour, constitute the life of heaven with man, so the love of
self and the love of the world, when they reign, constitute
the life of hell with him, for these latter loves are opposite
to the former; wherefore they with whom the loves of self
and of the world reign, are incapable of receiving any thing
from heaven; but the things which they receive are from
hell: for whatever a man loves and whatever he believes, is .
either from heaven or from hell.
AND ITs HEAVENLY DocTRINE. 73
238. They with whom the loves of self and of the world
reign, do not know what heaven and the happiness of
heaven are; and’īt appears incredible to them that happi-
ness is given in any other loves than in those, when yet the
happiness of heaven only enters, so far as those loves, as
ends, are removed; the happiness which succeeds on their
removal is so great, that it exceeds all human compre-
hension.
239. The life of man cannot be changed after death, but
remains then such as it had been in the world : for the
whole spirit of man is such as his love is, and infernal love
cannot be transcribed into heavenly love, because they are
opposite : this is understood by the words of Abraham to
the rich man in hell, “There is a great gulph between us
“ and you, so that they who would pass to you cannot,
“ neither can they pass from thence to us.” Luke xvi. 26.
Hence it is plain, that they who come into hell remain there
to eternity, and that they who come into heaven remain
there to etermity. -
OF THE CHURCH.
241. THAT which constitutes heaven with man, also con-
stitutes the church; for as love and faith constitute heaven,
so also love and faith constitute the church; hence from
what has been said before concerning heaven, it is evident
what the church is.
242. Where the Lord is acknowledged, and where the
Word is, is called the church : for the essentials of the
church, are loye to, and faith in, the Lord from the Lord:
K

74 of THE NEW J En UsA1,EM,
and the Word teaches how man is to live, in order that he
may receive love and faith from the Lord.
243. In order that there may be a church, there must be
doctrine from the Word, since without doctrine the Word is
not understood: but doctrine alone does not constitute the
church with man, but a life according to it: whence it fol-
lows that faith alone does not constitute the church, but the
life of faith, which is charity. Genuine doctrine is the doc-
trine of charity and of faith together, and not the doctrine of
faith without that of charity; for the doctrine of charity and
of faith together, is the doctrine of life, but not the doctrine
of faith without the doctrine of charity. -
244. They who are without the church, and still acknow-
lege one God, and live according to their religious principles
in a certain charity towards their neighbour, are in commu-
nion with those who are of the church, for no one, who be-
lieves in God and lives well, is damned : hence it is evident
that the church of the Lord is every where in the universal
globe, although it is specifically where the Lord is acknow-
ledged, and where there is the Word.
245. Every one with whom the church is, is saved, but
every one with whom the church is not, is condemned.
OF THE SACRED SCRIPTURE, OR THE
worD. -
-º-º-º-, *
249. Without a revelation from the Divine, man can-
not know any thing concerning eternal life, nor even any
thing concerning God, and still less any thing concerning
love to, and faith in Him : for man is born into mere igno-

AND its HEAVENLY Doct RINE. 75
rance, and must therefore learn every thing from worldly
things, from which he must form his understanding : for he
is hereditarily born into every evil which proceeds from the
love of self and of the world; the delights from thence pre-
vail continually, and suggest such things as are diametrically
contrary to the Divine: hence it is that man knows nothing
concerning eternal life; wherefore there must necessarily be
a revelation to communicate such knowledge. -
250. That the evils of the love of self and of the world
induce such ignorance concerning the things which relate to
eternal life, appears manifestly from many within the
church, who, although they know from revelation that there
is a God, that there is a heaven and a hell, that there is
eternal life, and that that life is to be acquired by means of
the good of love and faith, still lapse into denial concerning
those subjects, as well the learned as the unlearned. Hence
it is further evident how great ignorance would prevail, if
there were no revelation. .
251. Since therefore man lives after death, and then lives
to eternity, and a life awaits him according to his love and
faith, it follows that the Divine, out of love towards the
human race, has revealed such things as may lead to that
life, and conduce to man's salvation. What the Divine has
revealed, is with us the Word. - -
252. The Word, forasmuch as it is a revelation from the
Divine, is divine in all and every particular part; for what
is from the Divine cannot be otherwise. What is from the
Divine descends through the heavens even to man, where-
fore in the heavens it is accommodated to the wisdom of the
angels who are there, and on earth it is accommodated to
the apprehension of the men who are there : wherefore in
the Word there is an internal sense, which is spiritual, for
the angels, and an external sense, which is natural, for men:
hence it is that the conjunction of heaven with man, is effect-
ed by means of the Word.
• * * K 2
76 oN THE NEw JERUs AleM,
253. No others understand the genuine sense of the Word
but they who are enlightened; and they only are enlighten-
ed who are in love to, and faith in, the Lord; for their
interiors are elevated by the Lord into the light of heaven.
254. The Word in the letter cannot be understood, but
by means of doctrine drawn from the Word by one who is
enlightened; for the literal sense thereof is accommodated to
the apprehension even of simple men, wherefore doctrine
drawn from the Word must serve them for a lamp".
OF PROVIDENCE.
267. THE government of the Lord in the heavens and in
the earths is called Providence; and forasmuch as all the
good of love and all the truth of faith, which give salvation,
are from Him, and nothing at all of them from man, it is
evident that the Divine Providence of the Lord is in all and
singular the things which conduce to the salvation of the
human race: this the Lord thus teaches in John, “I am
the way, the truth, and the life,” xiv. 6; and in another
* The books of the Word are all those which have the internal sense; but
those books which have not the internal sense, are not the Word. The books
of the Word in the Old Testament are, the five books of Moses, the book of
Joshua, the book of Judges, the two books of Samuel, the two books of
Kings, the Psalms of David, the prophets Isaiah, Jeremiah, the Lamenta-
tions, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah,
Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi ; and in the
New Testament, the four evangelists, Matthew, Mark, Luke, John, and the
Revelation. The rest have not the internal sense.
A NIX IT'S HEAVEN Lº DOCTR IN E. 77
place, “As the branch cannot bear fruit of itself, unless it
shall abide in the vine, so neither can ye unless ye shall
abide in Me; except from Me ye cannot do any thing,”
xv. 4, 5. - -
268. The Divine Providence of the Lord extends to the
most singular things of the life of man; for there is only
one fountain of life, which is the Lord, from whom we are,
live, and act.
269. They who think from worldly things concerning the
Divine Providence, conclude from them that it is only univer-
sal, and that singulars appertain to man. But such persons
do not know the arcana of heaven, for they form their con-
clusions from the loves of self and of the world, and their
pleasures; wherefore when they see the evil exalted to ho-
nours, and acquire wealth more than the good, and that
success attends them according to their artifices, they say in
their hearts, that this would not be the case if the Divine
Providence were in all things and singulars; not considering
that the Divine Providence does not regard that which
briefly passes away, and ends with the life of man in the
world, but that it regards that which remains to eternity,
thus which has no end. What has no end, that Is; but
what has an end, that respectively Is not. Let him who is
capable, consider, whether a hundred thousand years be any
thing to eternity, and he will perceive that it is not ; what
then are some years of life in the world 2
270. Every one who rightly considers it may know, that
eminence and opulence in the world are not real divine
blessings, notwithstanding man, from the pleasure he finds
in them, calls them so ; for they pass away, and also seduce
many, and turn them away from heaven; but that eternal
life, and its happiness, are real blessings which are from
the Divine : this the Lord also teaches in Luke, “Make to
“ yourselves a treasure that faileth not in the heavens,
“ where the thief cometh not, nor the moth corrupteth;
f
78. on THE NEw JERUs ALEM,
“for where your treasure is, there will your heart be
** also.” 4.
271. The reason why success attends the evil according to
their arts is, because it is according to divine order that
every one should act what he acts from reason, and also
from liberty, wherefore unless man were left to act from
liberty according to his reason, and thus unless the arts
which are thence derived were to succeed, man could by no
means be disposed to receive eternal life, for this is insinua-
ted when man is in liberty, and his reason is enlightened.
For no one can be forced to good, forasmuch as nothing that
is forced inheres with him, for it is not his own; that be-
comes a man's own, which is done from liberty according
to his reason, and that is done from liberty which is done
from the will or love, and the will or love is the man him-
self. If a man were forced to that which he does not
will, his mind would continually incline to that which he
does will ; and besides, every one strives after what is for-
bidden, and this from a latent cause, because every one
strives to be at liberty: whence it is plain, that unless
man were kept in liberty, good could not be provided for
him. - - - - -
272. To leave man from his own liberty also to think, to
will, and, so far as the laws do not restrain him, to do evil,
is called permission. - . -
273. To be led to felicities in the world by means of arts,
appears to man as if it were from his own proper prudence,
but still the Divine Providence incessantly accompanies by
permitting and continually withdrawing from evil; but to
be led to felicities in heaven is known and perceived to be
not from man’s own proper prudence, because it is from the
Lord, and is effected of his Divine Providence by disposing
and continually leading to good.
274. That this is the case, man cannot comprehend from
AND ITs H E Ave NLY DocTRINE. - 79
the light of nature, for from that light he does not know the
laws of divine order. -
275. It is to be noted that there is providence, and praevi-
dence [or foresight]; good is what is provided by the Lord,
but evil is what is praevided [or foreseen] ; the one must ac-
company the other, for what comes from man is nothing but
evil, but what comes from the Lord is nothing but good.
OF THE I.O.R.D.
280. TheRE is one God, Who is the Creator and Conser-
vator of the universe; thus, Who is the God of heaven and
the God of the earth. -
281. There are two things which constitute the life of
heaven with man, the good of love and the truth of faith;
man has this life from God, and nothing at all of it is from
man; wherefore the primary principle of the church is, to
acknowlege God, to believe in God, and to love Him.
282. They who are born within the church ought to ac-
knowlege the Lord, His Divine, and His Human, and to be-
lieve in Him, and to love Him; for from the Lord is all-
salvation: this the Lord teaches in John, “He who be-
lieveth in the Son hath eternal life, but he who believeth not
the Son shall not see life, but the anger of God abideth with
him,” iii. 36. Again, “This is the will of Him who sent
Me, that every one who seeth the Son, and believeth in
Him, should have eternal life, and I will resuscitate Him in
the last day,” vi. 40. Again, “Jesus said, I am the resur-
*
* , ,
~ * -
80 ON THE NEw JERUs ALEM,
rection and the life, he who believeth in Me, although he
dies, shall live; but every one who liveth and believeth in
Me, shall not die to eternity.” xi. 21, 23. * ~ *
283. Wherefore they within the church who do not ac-
knowlege the Lord, and His divinity, cannot be conjoined
to God, and thus cannot have any lot with the angels in
heaven; for no one can be conjoined to God but from the
Lord and in the Lord. That no one can be conjoined to
God but from the Lord, the Lord teaches in John, “No
one hath ever seen God; the only-begotten Son, who is in
the bosom of the Father, He hath shewn [Him],” i. 20.
Again, “Ye have never heard the voice of the Father, nor
seen His shape,” v. 37. Again, “No one knoweth the
Father but the Son, and [he] to whom the Son shall be wil-
ling to reveal Him,” xi. 27. And again, “I am the way,
the truth, and the life, no one cometh to the Father but by
Me,” xiv. 6. The reason why no one can be conjoined to
God but in the Lord, is because the Father is in Him, and
they are one, as He also teaches in John, “If ye know Me
ye know My Father also: he who seeth Me seeth the
Father; Philip, believest thou not that I am in the Father
and the Father in Me 2 believe Me that I am in the Father
and the Father in Me,” xiv. 7 to 11. And again, “The
Father and I are One; that ye may know and believe that I
am in the Father and the Father in Me,” x. 30, 38.
284. Forasmuch as the Father is in the Lord, and the
Father and the Lord are One; and forasmuch as He ought
to be believed in, and he that believes in Him has eternal
life; it is evident that the Lord is God. That the Lord is
God, the Word also teaches, as in John ; “In the begin-
ning was the Word, and the Word was with God, and God
wAs THE Wom D ; all things were made by Him, and with-
out Him was not any thing made which was made ; and THE .
Wond was MADE FLEs H and dwelt amongst us, and we
saw His glory, the glory as of the only-begotten of the
AND ITs HEAven LY DocTRINE. 84
Father,” i. 1, 3, 14. In Isaiah, “A boy is born to us, a
Son is given to us, on whose shoulder is the government,
and his name shall be called GoD, Hero, THE FATHER or
ETERNITY, the Prince of Peace,” ix. 5. Again, “A vir-
gin shall conceive and bring forth, and His name shall be
called God with us,” vii. 14; Matthew i. 23. And in
Jeremiah, “Behold the days shall come when I will raise
up to David a just branch, who shall reign a king and shall
prosper; and this is His name which they shall call Him,
JEHow AH ou R JUSTIGE,” xxiii. 5, 6; chap. xxxiii. 15, 16.
285. All they who are of the church, and in light from
heaven, see the Divine in the Lord; but they who are not
in light from heaven see nothing but the Human in the
Lord; when yet the Divine and Human are in Him so united,
that they are one; as the Lord also taught in another place
in John, “Father, all Mine are Thine, and all Thine
Mine,” xvii. 10. . . .
286. That the Lord was conceived from Jehovah the
Father, and was thus God from conception, is known in the
church; and also that He rose again with His whole body,
for He left nothing in the sepulchre ; of which he also after-
wards confirmed the disciples, saying, “See My hands and
My feet that it is I Myself, feel Me and see; for a spirit
hath not flesh and bones as ye see Me have,” Luke xxiv. 39;
He entered through the closed doors, and after He had ma-
mifested himself became invisible, John xx. 19, 26; Luke
xxiv. 3. The case is otherwise with every man, for man
only rises again as to the spirit, and not as to the body;
wherefore when He said, “ that He is not as a spirit,” He
said that He is not as another man. Hence it is evident that
the Human in the ilord is also Divine. -
287. Every man has his esse of life, which is called his
soul, from his father; the existere of life thence derived is
what is called the body; hence the body is the effigy of its
i.
82 oN THE NEw Jerus Atty,
soul, for the soul, by means of the body, exercises the acti.
vities of its life at pleasure: hence it is that men are born
into the likeness of their parents, and that families are dis-
tinguished from each other: from this circumstance it is evi-
dent what was the quality of the body or Human of the
Lord, viz. that it was as the Divine Itself, which was the
esse of His life, or the soul from the Father; wherefore He
said, “He that seeth Me, seeth the Father,” John xiv. 9.
288. That the Divine and Human of the Lord is one per-
son, is agreeable to the faith received in the whole christian
world, which is to this effect; “Although Christ is God and
man, still He is not two, but one Christ; yeahe is altogether
one and a single person; because as body and soul are one
man, so God and man are one Christ;” see the Athanasian
creed. - - - -
289. They who, respecting the Divinity, have an idea of
three persons, cannot have an idea of one God; if with the
mouth they say one, still they think three; but they who,
respecting the Divinity, have an idea of three principles in
one person, can have an idea of one God, and can say one
God, and also think one God. -
290. An idea of three principles in one person is attained,
when it is thought that the Father is in the Lord, and that the
Holy Spirit proceeds from Him; there is then a trinity in
the Lord, the Divine itself which is called the Father, the
Divine Human which is called the Son, and the Divine Pro-
ceeding which is called the Holy Spirit.
291. Forasmuch as all the Divine is in the Lord, there-
fore He has all power in the heavens and in the earths ;
which he also says in John, “The Father hath given all
things into the hands of the Son,” iii. 35. Again, “The
Father hath given to the Son power over all flesh,” xvii. 2.
in Matthew, “All things are delivered to Me by the
Father,” xi. 27. Again, “All power is given to Me in
heaven and in earth, xxviii. 16. Such power is divinity.
AND ITs HEAv ENLY DocTRINE. S3
292. They who make the Human of the Lord like the
human of another man, do not think of His conception from
the Divine Itself, nor do they consider that the body of
every one is the effigy of its soul. Neither do they reflect
on His resurrection with the whole body: nor of His ap-
earance at His transformation, when His face shone as the
sun. Neither do they think, respecting those things which
the Lord said concerning faith in Him, concerning His unity
with the Father, concerning His glorification, and concern-
ing His power over heaven and earth, that these are divine
attributes, and were mentioned in relation to His Human.
Neither do they remember that the Lord is omnipresent also
as to His Human, Matthew xxviii. 20, although the faith of
His omnipresence in the sacred supper is derived from this
consideration; omnipresence is divine. Yea, perhaps they
do not think that the Divine principle which is called the
Holy Spirit, proceeds from His Human; when yet it pro-
ceeds from His glorified Human, for it is said, “The Holy
Spirit was not yet, because Jesus was not yet glorified,”
John vii. 39. -
293. The Lord came into the world that He might save
the human race, who would otherwise have perished in eter-
nal death; and He saved them by this, that He subjugated
the hells, which infested every man coming into the world
and going out of the world; and at the same time by this,
that He glorified His Human: for thus He can keep the
hells in subjugation to etermity. The subjugation of the
hells, and the glorification of His Human at the same time,
were effected by means of temptations admitted into the
human which He had from the mother, and by continual
victories therein. His passion on the cross was the last
temptation and full victory.
294. That the Lord subjugated the hells, He Himsel
teaches in John: when the passion of the cross was at hand,
then Jesus said, “Now is the judgment of this world, now
M 2
84 on the New Jerusaxºi,
the prince of this world shall be cast out,” xii. 27, 28, 31;
again, “Have confidence, I have overcome the world,” xvi.
33. And in Isaiah, “Who is this that cometh from Edom,
going on in the multitude of His strength, great to save; My
own arm brought salvation to Me; so He became to them
for a Saviour,” lxiii. 1 to 20; chap. lix. 16 to 21. That He
glorified His Human, and that the passion of the cross was
the last temptation and full victory, by means of which He
glorified it, He teaches also in John, “After Judas went
out, Jesus said, now is the Son of Man glorified, and God
will glorify. Him in Himself, and will immediately glorify
Him,” xiii. 31, 32. Again, “Father the hour has come,
glorify Thy Son, that Thy Son also mayºglorify Thee,” xvii.
I, 5. Again, “Now is My soul troubled, Father glorify
Thy Name; and a voice came out from heaven, saying, I
have both glorified it, and will glorify it again,” xii. 27, 28.
And in Luke, “Ought not Christ to suffer these things,
and to enter into His glory,” xxiv. 30. these words were
said in relation to His passion: to glorify is to make Divine.
Hence now it is manifest, that unless the Lord had come
into the world, and been made a mán, and in this manner
had liberated from hell all those who believe in Him and
love Him, no mortal could have been saved; this is under-
stood by the saying, that without the Lord there is no salva-
tion. -
295. When the Lord fully glorified His Human, He then
put off the human from the mother, and put on the human
from the Father, which is the Divine Human, wherefore he
was then no longer the son of Mary. -
296. The first and primary principle of the church is, to
know and acknowlege its God; for without that knowlege and
acknowlegement there is no conjunction; thus, in the church,
without the acknowlegement of the Lord : this the Lord
'teaches in John, “He who believeth in the Son hath eter-
mal life, but he who believeth not the Son shall not see life,
AND Its HEAVENLY DOCTRINE. 85
but the anger of God abideth with him,” iii. 36. And in,
another place, “Except ye believe that I am, ye shall die
in your sins,” viii. 24. - --
297. That there is a threefold principle ſtrinum in the
Lord, viz. the Divine Itself, the Divine Human, and the
Divine Proceeding, is an arcanum from heaven, and is re-
vealed for those who shall be in the Holy Jerusalem.
ON ECCLESIASTICAL AND CIVIL
GOVERNMENT.
3.11. THERE are two things which ought to be in order
amongst men, viz. the things which are of heaven, and the
things which are of the world: the things which are of hea-
ven are called ecclesiastical things, and those which are of
the world are called civil things.
312 Order cannot be maintained in the world without go-
vernors, who are to observe all things which are done accor-
ding to order, and which are done contrary to order; and
are to reward those who live according to order, and to
punish those who live contrary to order. If this be not dome,
the human race must perish ; for the will to command others,
and to possess the goods of others, is hereditarily connate
with every one, whence proceed enmities, envyings, ha-
treds, revenges, deceits, cruelties, and many other evils :
wherefore unless men were kept under restraint by the laws,
and by rewards suited to their loves, which are honours and
gains for those who do good things; and by punishments
^-->
'86 on THE New JERusALEM,
contrary to those loves, which are the loss of honour, of
possessions, and of life, for those who do evil things; the
human race would perish. -
313. There must therefore be governors to keep the as-
semblages of men in order, who should be persons skilled in
the laws, wise, and men who fear God. There must also
be order amongst the governors, lest any one, from caprice
or inadvertence, should permit evils which are against order,
and thereby destroy it: which is guarded against when
there are superior and inferior governors, amongst whom
there is subordination. - -
314. Governors over those things amongst men which re-
late to heaven, or over ecclesiastical matters, are called
priests, and their office is called the priesthood. But go-
vernors over those things amongst men which relate to the
world, or over civil concerns, are called magistrates, and
their chief, where such a form of government prevails, is
called the king. . .
315. With respect to the priests, they ought to teach men
the way to heaven, and also to lead them; they ought to
teach them according to the doctrine of their church derived
from the Word, and they ought to lead them to live accord-
ing to it. Priests who teach truths, and thereby lead to the,
good of life, and so to the Lord, are the good shepherds of
º the sheep; but they who only teach, and do not lead to the
good of life, and so to the Lord, are the evil shepherds.
316. Priests ought not to claim to themselves any power
over the souls of men, inasmuch as they do not know in
what state the interiors of a man are; still less ought they
to claim the power of opening and shutting heaven, since
that power belongs to the Lord alone.
317. Dignity and honour ought to be paid to priests on
account of the sanctity of their offiice; but they who are
wise give the honour to the Lord, from whom all sanctity is
derived, and not to themselves; whilst they who are not
A-
*
AND its HEAvENLY DocTRINº. 87
wise attribute the honour to themselves, whereby they take
it from the Lord. They who attribute honour to them-
selves, on account of the sanctity of their office, prefer ho-
nour and gain to the salvation of souls, which they ought to
provide for; but they who give the honour to the Lord, and
not to themselves, prefer the salvation of souls to honour
and gain. The honour of any employment is not in the .
person, but is adjoined to him according to the dignity of
the thing which he administers; and what is adjoined does
not belong to the person himself, and is also separated from
him with the employment. All personal honour is the ho-
nour of wisdom and the fear of the Lord.
318. Priests ought to teach the people, and to lead them
by means of truths to the good of life, but still they ought
to force no one, since no one can be forced to believe contrary
to what he thinks from his heart to be truth. He who be-
lieves otherwise than the priest, and makes no disturbance,
ought to be left in peace; but he who makes disturbance
ought to be separated; for this also is agreeable to order,
for the sake of which the priesthood is established.
31°. As priests are appointed to administer those things
which relate to the divine law and worship, so kings and
magistrates are appointed to administer those things which
relate to civil law and judgment. - -
320. Forasmuch as the king alone cannot administer all
things, therefore there are governors under him, to each of
whom a province is given to administer, where the adminis-
tration of the king cannot be extended. These governors
taken collectively constitute the royal function, but the
king himself is the chief. -
321. Royalty itself is not in the person, but is adjoined to
the person. The king who believes that royalty is in his
own person, and the governor who believes that the dignity
of government is in his own person, is not wise. -
322. Royalty consists in administering according to the laws
of the realm, and in judging according thereto, from justice.
^-
88 6F THE NEW J ERetſ SALEM.
The king who regards the laws as above himself, is wise,
and he who regards himself as above the laws, is not wise.
The king, who regards the laws as above himself, places
royalty in the law, and the law has dominion over him, for
He knows that the law is justice, and that all justice which
is justice, is divine : but he who regards himself as above.
the laws, places royalty in himself, and either believes him-
self to be the law, or the law, which is justice, to be deri-
ved from himself; hence he arrogates to himself that which
is divine, to which nevertheless he ought to be in sub-
jection. -
323. The law, which is justice, ought to be enacted in:
the realm by persons skilled in the law, wise, and men who
fear God; and the king and his subjects ought afterwards to
live according to it. The king who lives according to the
law so enacted, and therein sets an example to his subjects,
is truly a king. Ö
324. A king who has absolute power, and believes that.
his subjects are such slaves that he has a right to their pos-
sessions and lives, and exercises such a right, is not a king
but a tyrant. &
825. The king ought to be obeyed according to the laws
of the realm, and by no means to be injured either by word
or deed; for on this.the public security depends.
FINIS.
/
T. & H. Hodson, Printers,
Cross Street, Hatton Garden, London.