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Gift of
Professor William H. Taft
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THOUGHTS AND EXTRACTS ON CHRIST
AND HIS KINGDOM COME

"CHRIST FINDING THE LOST SHEEP"

THOUGHTS AND EXTRACTS
ON
CHRIST AND
HIS KINGDOM COME

/

0 u.\ le-fcte A Wyavviev

PAUL ELDER AND COMPANY
PUBLISHERS- SAN FRANCISCO

Copyright igi6
By Paul Elder & Company
San Francisco

• To the Readers
Bring tolerance that can kiss and disagree;
Bring virtue, honor, truth and loyalty;
Bring faith that sees with undissembling eyes;
Bring all large loves, and heavenly charities.
— Sidney Lanier.

Nevertheless we, according to His
promise, look for new heavens and a
new earth, wherein dwelleth
righteousness. — ii peter iii:i3

[v]

CONTENTS

What Is Religion?  3
The Redeemed Ones in Heaven  10
The Perfect Man  14
The Four Churches Since Creation  18
The Divine Trinity  24
Redemption  26
The Divine Esse, Which Is Jehovah  30
The Omnipotence, Omniscience and Omnipresence of God 34
The Infinity of God, or His Immensity and Eternity . . 37
Faith and Charity  41
What The Soul Is  52
The Decalogue, or the Ten Commandments  59
Exhortation to Repentance  73
The Holy Supper  76
Throne of God  79
Guidance  (A Hymn)  83

Altogether Lovely
Our Master . . .
Fear Not 
Lord of All ....
Sabbath Morning .
Probation ....
Watch 
Homeward Bound .
Will You Go! . . .
The Golden Shorf

848586
8788 89
9091 9293

[VII]

contents PAGE
The Spirit's Gracious Call (A Hymn)  94
O Happy Day  "  95
Come Unto Me ....-.."  96
The Lord's Prayer .... (A Chant)  97
Too Late  "  98
Heaven  "  99
Shall We Know Each Other There? (A Poem)  100
Last Words  102
Names and Titles Applied to Our Lord, and Saviour
Jesus Christ in the Holy Scriptures  104

viii ]

THOUGHTS AND EXTRACTS ON CHRIST
AND HIS KINGDOM COME

WHAT IS RELIGION?
Religion is true worship, love, faith, belief, and acceptance of
¦" one true God who is our Saviour Jesus Christ, the Lord Jeho-
vah,the only God of Heaven, and earth. Who from eternity is the
Creator, in time the Redeemer, and to eternity the Regenerator, thus
who is at once Father, Son, and Holy Spirit. To whom omnipo
tence, omnipresence, omniscience, mercy itself, and also justice
belong. "
First — "That man is His creature, and the church His sheep-
fold. That all things of the church, and of its doctrine relate to
these two, that the Lord is to be approached immediately, and that
man must live a life according to the commandments of the Deca
logue, by shunning evils as sins. Wherefore, where this is doctrine,
and not life, there is no church. It is the understanding of the Word,
that establishes the church, and a faith, and life in accordance with
doctrine, that establishes, and constitutes the special church in the
individual man. The man who is in truths from good, comes into
angelic intelligence, and wisdom, and they lie hid in his interiors so
long as he lives in the world, but they are opened in the other life.
The man who is in truths from good becomes an angel after death,
and he also becomes an angel through heavenly love."
Second — That we take Him, the Lord Jehovah, Jesus Christ
our Saviour, for our pattern or example, for our daily living, and
abide in Him. For He Himself hath said, Abide in me, and I in
you. As the branch cannot bear fruit of itself except it abide in the
vine; no more can ye, except ye abide in me. St. John xv:4.
"To abide in the Lord is to be in love to Him since spiritual
love conjoins and not faith without love, for the Lord has His abode
with those who are in love, and in faith therefrom. This is the
signification of the parable of the ten virgins. The five prudent
virgins signify those of the church who are in faith from love, and
[3 1

CHRIST AND HIS KINGDOM COME
the five foolish virgins those who are in faith apart from love. The
number ten means all in the church. Midnight when the cry arose,
signifies the last judgment and in general the end of man's life,
when he will be adjudged either to heaven, or to hell, for such
as man's life is, such he remains, because every man's life remains
after death, from the saying, 'As the tree falls so it lies;' such as
from the whole course of his life, he is when he dies. The foolish
are those the Lord was not conjoined in the world in mutual love,
hence His reply to them, Verily, I say unto you, I know you not.
Blessed are they that have been called unto the marriage supper of
the Lamb, signifies those who are conjoined to the Lord by means
of truths from the Word, and become a church will enterinto heaven."
"Third — We are united in Him when we commit to memory His
Words, and love them, and live according to His teachings, particu
larly those in the New Testament. For He Himself hath said,
If a man love me he will keep my words: and my Father will love him,
and we will come unto him, and make our abode with him.
St. John xiv:23«
Again, Whosoever transgresseth, and abideth not in the doctrine
of Christ hath not God. He that abideth in the doctrine of Christ,
he hath both the Father, and the Son. II John i :g.
"The One should be recognized, as the Divine Itself which is
called the Father, the Divine Good, or Esse, Divine Soul, Life Itself;
and the Other, the Divine Human which is called the Son of God, or
Divine Truth. The Holy Spirit, the Divine Energy, and Operation
proceeding from the One-God. This going forth is the power of the
Most High which then overshadowed the Virgin mother Mary. "
(St. Luke i:35.)
To study about Christ is to know all about God since He Himself
is God. "His Soul, Body and Spirit each singly Divine, is what is
called the Divine Trinity in One-God-Man. God is meant His
Divine, which is the Divine from which all things are, and at the
same time His Divine Human, for both together are One-God,
because they are One Person." That He Himself is the Father,
[4]

what is religion;
who sent Himself into the world as the Son of God. "On a right idea
of God, the whole body of theology hangs like a chain on its first
link, and everybody is allotted his place in the heavens, (that is,
heaven or hell) in accordance with his idea of God. For that idea is
like a touchstone, by which the gold, and silver are tested, that is,
the quality of good, and truth in man. "
Fourth — "That the Lord regenerates man, by means of faith,
and charity."
"The things which are of 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. The man who is regenerated, is as to
his spiritual man in heaven, and is an angel there with the angels,
among whom he also comes after death, he is then able to live the
life of heaven, to love the Lord, to love the neighbor, to understand
truth, to relish good, and to perceive the happiness thence derived.
The celestial things of love, are love to Jehovah, and love to the
neighbor, and innocence itself in these. In celestial things there is
the very light of the soul, because the Divine Itself, that is, Jehovah
Himself is in them. It must be understood, that the spirit of man
after its release from the body, thinks, and wills, and speaks, and
acts, just as before, for externals are taken away from him, (that is
his earthly body,) and when these are taken away from him, his
quality in the world whether that of a devil, or that of an angel is
manifest. Moreover, the spirit of man appears after death such
as it has been in the body while it lived in the world. "
Fifth — "The love of self, and the love of the world are altogether
opposite to love to the Lord, and love to the neighbor, wherefore the
love of self, and the love of the world are infernal loves, for they also
reign in hell, and also constitute hell with man, but love to the Lord,
and love to the neighbor are heavenly loves: They also reign in
heaven, and also constitute heaven with man, for heaven is mutual
love. He who loves himself above all things is mindful of himself
in everything, thinks of himself, speaks of himself, acts for the sake
of himself; for his life is a life of self. A man is wholly such as is the
[5 1

CHRIST AND HIS KINGDOM COME
ruling principle of his life; by this he is distinguished from others;
according to this is formed his heaven if he is good, and his hell if
he is evil; for it is his veriest will, and thus the very being of his
life, which cannot be changed after death."
Sixth — Since heaven is a place for a prepared people, man
should be getting himself ready all the time. "He should be getting
himself ready for heaven by his whole life in the world. No one has
heaven merely by being received, or admitted, but by his life in the
world a man may become of such a character that he can be with
those who are in heaven. Let it be known, therefore, that every
man is born for heaven, and that he is received, that receives heaven
in himself in the world, and he that does not receive it is shut out.
Sins are not remitted by repentance of the mouth, but by repentance
of the life. Actual repentance is to examine oneself, to recognize,
and acknowledge one's sins, to hold oneself guilty, to confess sins
before the Lord, (not to any priest) and to pray for help and power
to resist them, and thus refrain from them, and begin a new life.
That he who does not examine, and see his sins remains in them.
That all evil, unless removed, remains in man, and that man cannot
be saved, if he remains in his evils. Man's regeneration is not ef
fected in a moment, but gradually, from the beginning to the end of
his life in the world, and is afterwards continued, and perfected. A
tree cannot reach its full growth in a day, also a house is not built in a
day, nor does a man acquire his full stature in a day, still less wisdom.
From all this, it is clear that regeneration is effected in a manner
analogous to that in which man is conceived, carried in the womb,
born, and educated. The man who does not permit himself to be
led, and assigned to heaven, is prepared for his own place in hell.
For of himself man continually tends to the lowest part of hell, but
is continually withdrawn by the Lord; and he who cannot be with
drawn is prepared for a certain place there, to which also he is
assigned immediately after he leaves this world; and this place there
is opposite to a certain place in heaven. Therefore as the angel-
man, according to his affection for good, and truth, is allotted his
own place in heaven, so the devil-man, according to his affection for
[ 6 ]

WHAT IS religion?
evil, and falsity, is allotted his own place in hell. After death he is
not in any state to be reformed, but remains in the state in which
he is, in accordance with his life. When, therefore a man dies, he
is assigned to his own place."
And many of them that sleep in the dust of the earth shall awake,
some to everlasting life, and some to shame, and everlasting contempt.
And they that be wise shall shine as the brightness of the firmament.
Daniel xii:2,3>
Seventh — And the consummation, or end of it all is that man
should be innocent, (that is pure in heart, and mind, with a disposi
tion to hate with all his soul and strength, anything that is evil)
holy, blameless, unspotted from the world, living the spiritual life, wise,
and intelligent in all things that are celestial, and spiritual, and
living the life which is called charity, even in the midst of the world.
"For the life of charity remains with a man to eternity. They who
have lived a life of charity are all in heaven. A man if he lives in
good, is, as to his interiors, a heaven in the least form, and hence it
is, that if a man has lived a life of charity and love, he can be carried
after death even into the third heaven. For the life that leads to
heaven is not a life withdrawn from the world, but a life in the world,
and a life of charity consists in acting honestly, and justly in every
employment, in every business and in every work from an interior,
that is, from a heavenly motive, because doing so is in accordance
with the Divine laws. Mere thinking admits no one into heaven,
it must be accompanied by willing and doing good. "
Lord, who shall abide in thy tabernacle? Who shall dwell in Thy
holy hill?
He that walketh uprightly, and worketh righteousness, and speak
eth the truth in his heart. Psalm xv:i,2.
"The essence, or nature which anyone makes his own in the
world cannot be changed after death. That to everyone after
death is imputed the evil in which he is, and in like manner the
good. That everyone has his own life. No one's life can be changed
after death, because it is organized according to his love and faith,
[71

CHRIST AND HIS KINGDOM COME
and hence according to his works; and that if the life were changed
the organization would be destroyed, which never can be done.
That a change of organization can only take place in the material
body, arid by no means in the spiritual body, after the former is
rejected. The works, according to which it shall be rendered unto
everyone, are the life, for the life effects them, and they are
according to the life."
For we must all appear before the judgment seat of Christ; that
everyone may receive the things done in his body, according to that he
hath done whether it be good, or bad. II Corinthians v:io.
For the Son of man shall come in the glory of His Father with
His angels, and then He shall reward every man according to his works.
St. Matthew xvi 127.
A good tree cannot bring forth evil fruit, neither can a corrupt tree
bring forth good fruit.
Every tree that bringeth not forth good fruit is hewn down, and
cast into the fire.
Wherefore by their fruits, ye shall know them.
St. Matthew vii:i8, 19,20.
And I saw a great white throne, and Him that sat on it, from whose
face the earth, and the heaven fled away; and there was found no place
for them. And I saw the dead, small and great, stand before God; and the
books were opened: and another book was opened, which is the book ot
life: and the dead were judged out of those things which were written
in the books, according to their works.
And the sea gave up the dead which were in it; and death and hell
delivered up the dead which were in them: and they were judged every
man according to their works.
And death, and hell were cast into the lake of fire. This is the
second death.
And whosoever was not found written in the book of life was cast
into the lake of fire. Revelations xx:i 1-1 5.
He that is unjust, let him be unjust still: and he which is filthy,
[8]

WHAT IS RELIGION?
let him be filthy still: and he that is righteous, let him be righteous still:
and he that is holy, let him be holy still.
And behold I come quickly; and my reward is with me, to give
every man according as his work shall be.
Blessed are they that do his commandments, that they may have
right to the tree of life and may enter in through the gates into the city.
Revelations xxii:i 1,12,14.

[9l

THE REDEEMED ONES
IN HEAVEN
/I nt> I looked, and, lo, a Lamb stood on the Mount Zion, and with
-**¦ Him an hundred forty and four thousand, having His Father's
name written upon their foreheads. Revelations xiv:i.
"This signifies the Lord now in the New Heaven from Christians
who acknowledge Him as the God of heaven, and earth, and were
in truths of doctrine from Him through the Word.
Having His Father's name in their foreheads, signifies acknowl
edgment of the Lord's Divine, and the Divine Human, from love,
and faith with them. By Father is meant the Lord, as to the
Divine from whom all things are, which is called the Father, and
at the same time, as to the Divine Human, which is called the Son,
because they are One, and One Person, united like soul, and body,
and consequently that the Lord is to be approached as to the
Divine Human, and that thus, and not otherwise the Divine which
Divine is called the Father is approached. By the Lamb is meant
the Lord, as to the Divine Human which is called the Son, thus the
Lord alone. That when the Lord's Human is acknowledged to be
Divine, there is effected a full marriage of the Lord and the church,
for then God the Father, and He are acknowledged to be One, as
the soul in the body and the church which desires to be conjoined
with the Lord loves truths, because they are truths, for by truths
when one lives according to them conjunction is effected. "
Behold I have set before thee an open door. Revelations iii:8.
"This signifies that heaven is open to those who are in truths
from good from the Lord. The Lord alone is the God of heaven, and
earth, they therefore who do not directly approach Him cannot see
the way to heaven, nor can they find the door, and if haply they are
[io]

THE REDEEMED ONES IN HEAVEN
permitted to approach it, it is shut and if they knock it is not
opened. The Lord Himself says, / am the door of the sheep, by me
if any man enter in he shall be saved. That the Lord is the very gate
by which men are to enter into the church, and thence into heaven. "
"Man is born for heaven, although he does not enter heaven,
unless he becomes spiritual, and he can become spiritual only by
means of regeneration. Thus follows the necessity that the natural
man with its lusts must be subdued, subjugated otherwise man can
not approach a single step towards heaven, but sinks deeper, and
deeper into hell. So far as man is regenerated sins are removed,
because regeneration is the restraining of the flesh that it may not
rule, and the subjugation of the old man with its lusts, that it may
not rise up, and destroy the intellectual faculty, for that would
render man incapable of reformation, reformation being impossible
unless man's spirit which is above the flesh is instructed, and per
fected. In the Word the regenerate are called, Sons of God, and
born of God, and regeneration is described by a new heart, and a
new spirit. Man is so created that as to his internal he cannot die,
for he can believe in, and also love God, and thus be conjoined by
faith, and love; and to be conjoined to God is to live to eternity.
Love to the Lord, and love towards the neighbor, constitute heaven;
and also faith, so far as it has life from those loves. And because the
love, and the faith thence derived are from the Lord, it is evident
that the Lord Himself constitutes heaven. Heaven is with every
man according to his reception of love, and faith from the Lord;
and they who receive heaven from the Lord while they live in the
world come into heaven after death as the Lord Himself teaches.
The life of man after death, is the life of his love, and the life of his
faith; hence, such as his love, and faith had been, when he lived
in the world, such his life will remain to eternity. With those who
loved themselves, and the world above all things, it is the life of hell;
and with those who loved God above all things, and their neighbor
as themselves, it is the life of heaven. The life of heaven is called
eternal life, and the life of hell is called spiritual death."
"The spirit of man after the death of the body appears in the
[n]

CHRIST AND HIS KINGDOM COME
spiritual world in a human form, in every respect as in the world.
He enjoys the faculties of seeing, of hearing, of speaking, and of
feeling, as in the world, in a word he is a man as to each, and every
thing, except he is not encompassed with the gross body which he
had in the world. This he leaves when he dies, nor does he ever
resume it. Hence it is, that every man lives to eternity, whatever
be his quality. Because every one after death lives to eternity,
no angel, or spirit ever thinks of death; wherefore when death is
mentioned in the Word, the angels understand by it either damna
tion, which is death in the spiritual sense, or continuation of life,
and the resurrection."
Be not deceived; God is not mocked: for whatsoever a man soweth
that shall he also reap.
For he that soweth to his flesh, shall of the flesh reap corruption;
but he that soweth to the Spirit shall of the Spirit reap life everlasting.
Galations vi:7, 8.
This I say then, Walk in the Spirit, and ye shall not fulfill the lust
of the flesh.
For the flesh lusteth against the Spirit, and the Spirit against the
flesh: and they are contrary the one to the other: so that ye cannot do
the things that ye would.
But if ye be led of the Spirit, ye are not under. the law.
Now the works of the flesh are manifest, which are these: adultery,
fornication, uncleanness, lasciviousness.
Idolatry, witchcraft, hatred, variance., emulations, wrath, strife,
seditions, heresies.
Envyings, murders, drunkenness, revellings, and such like: of
the which I tell you before, as I have also told you in time past, that
they which do such things shall not inherit the kingdom of God.
But the fruit of the Spirit is love, joy, peace, long suffering, gentle
ness, goodness, faith.
Meekness, temperance; against such there is no law.
And they that are Christ's have crucified the flesh with the affec
tions, and lusts.
[12]

THE REDEEMED ONES IN HEAVEN
If we live in the Spirit, let us also walk in the Spirit.
Galations v:i6-25.
For to be carnally minded is death; but to be spiritually minded
if life, and peace.
Because the carnal mind is enmity against God: for it is not subject
to the law of God, neither indeed can be.
So then they that are in the flesh cannot please God.
For if ye live after the flesh, ye shall die, but if ye through the
Spirit do mortify the deeds of the body, ye shall live.
For as many as are led by the Spirit of God, they are the sons of
God. Romans viii:6-i3.
But now being made free from sin, and become servants to God,
ye have your fruit unto holiness, and the end everlasting life.
For the wages of sin is death; but the gift of God is eternal life
through Jesus Christ our Lord. Romans vi:22, 23.
And that ye put on the new man, which after God is created in
righteousness, and true holiness. I Thessalonians iv:7.

[13]

THE PERFECT MAN
T will make a man more precious than fine gold; even a man than
-* the golden wedge of Ophir. Isaiah xiii :i 2.
Be ye therefore perfect even as your Father which is in heaven
is perfect. St. Matthew v:48.
Blessed are the undefiled in the way, who walk in the law of the
Lord. Psalm cxix:i.
The whole length, breadth, and height of the perfect man's
character signify holiness, truth and good. "That in the Word
numbers, and measures signify things celestial, and spiritual. They
who are in the internal sense, as are good spirits, and angels, are
beyond all such things as are earthly, corporeal, or all that is of
the body, and merely of this world. That a man is called righteous
who does what is true therefrom, which also is to do righteousness,
and judgment; also the perfect man is one who is so from holiness,
or the good of charity. "
" The times, and states of man's regeneration in general, and in
particular are divided into six, and are called the days of his creation;
for by degrees, from being not a man at all, he becomes, at first
something of one, and so by little, and little, attains to the sixth
day in which he becomes an image of God. The Lord continually
fights for him against evils, and falsities, and by combats confirms.
him in truth, and good. The time of the combat is the time of the
Lord's working; and therefore in the Prophets the regenerate man
is called the work of the fingers of God. Nor does He rest until love
acts as principal; then the combat ceases. When the work has so
far advanced that faith is conjoined with love, it is called very good,
because the Lord then actuates him, as His likeness. At the end of
the sixth day the evil spirits depart, and good spirits take their
place, and the man is introduced into heaven, or into the celestial
[14]

THE PERFECT MAN
paradise. The celestial man is the seventh day which as the Lord
has worked during the six days is called His Work, and as all com
bats then cease, the Lord is said to rest from all His work. On this
account the seventh day was sanctified, and called the Sabbath
from a Hebrew word meaning rest. And thus was man created,
formed, and made. Every subsequent inmost church of the Lord
is also a Sabbath, and so is every regenerate person when he becomes
celestial, because he is a likeness of the Lord. Those who are being
regenerated do not all arrive at this state. The greatest part at this
day, attain only the first state, some only the second, others the
third, fourth, or fifth, few the sixth; and scarcely anyone the
seventh. "
"The quality of the celestial man is that he acts not according
to his own desires, but according to the good pleasures of the Lord
which is his desire. Thus he enjoys internal peace, and happiness.
The nature of the tranquillity of peace of the external man, on the
cessation of combat, or of the unrest caused by cupidities, and falsi
ties, can be known only to those who are acquainted with a state of
peace. The state is so delightful that it surpasses every idea of
delight. It is not only a cessation of combat, but is life proceeding
from interior peace. The truths of faith, and the goods of love,
which derive their delight from the delight of peace, are then born.
The celestial, or perfect man, is also a man from his love of obedience
to the Lord."
But his delight is in the law of the Lord, and in his law doth he
meditate day and night. Psalm i:2.
He also loves the Lord with all his soul, and with all his might,
and others, as well as himself. He is also a man of unquestionable
integrity, and honor, and a man to be trusted at all times.
"In a general sense every one is called a man who has human
understanding, for man is man, by virtue of understanding, and
according thereto, one person is more a man than another. That
the Most Ancient church, or Adam by name, and every true church,
and hence those who are of the church, or who live from love to the
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CHRIST AND HIS KINGDOM COME
Lord, and from faith in Him, are especially called man. The quality
of the Most Ancient church denotes that man was taken from the
ground, or regenerated by the Lord, for the word Adam means
ground, and that afterwards when he was made celestial he became
most eminently Man by virtue of faith originating in love to the
Lord. That they were called Man, that is, at the end of the sixth
day, which answers to the evening of the Sabbath, or when the
seventh day began; for the seventh day, or Sabbath is the celestial
man." "The things which are of the Lord are called in the Word re
mains, they are knowledges of faith which have been learned from
infancy, and which are stored up in his soul until the day of his death.
If there were no remains in a man he would not be a man, but much
viler than a brute; and the fewer the remains there are, the less is
he a man, the more remains there are the more is he a man. Unless
remains were preserved by the Lord in everyone, he must needs
perish eternally, since spiritual, and celestial life are in the remains.
Now remains are not only the goods, and truths that a man has
learned from the Lord's Word from infancy, and thus impressed on
his memory, but they are all the states thence derived, such as states
of good, and truth. These states together with the goods, and truths
impressed on the memory are called remains, and if a man had no
remains he must necessarily be in eternal damnation."
"Of man it should be said the Lord alone is Man and that from
Him every celestial man, or celestial church is called man. That a
likeness of God is a celestial man, and an image of God a spiritual
man. Heaven signifies the internal man, and earth the external
man before regeneration. Heaven is with man in his internal, thus
in his willing, and thinking from love, and faith, and thence in his
external, which is in acting, and speaking from love, and faith. But
heaven is not in man's external without the internal, for all hypo
crites can act, and speak well, but they cannot will, and think well. "
For the eyes of the Lord are over the righteous, and his ears are
open unto their prayers; but the face of the Lord is against them that
do evil. I Peter iii :i 2.
[16]

THE PERFECT MAN
"To live according to the knowledges of truth and good is to
think that one must do thus, and not otherwise because it is com
manded by the Lord in the Word. When man thus thinks and thus
wills, and does, he becomes spiritual. Yet it is necessary for those
within the church to believe in the Lord, and when they think of
Him to think of His Divine in the His Human, since from His
Divine Human everything of charity, and faith proceed. Knowl
edges which are external truths do not bring anyone into heaven;
but the life itself, which is a life of uses implanted by means of
knowledges for knowledges regarded in themselves are outside of
heaven; but life acquired by means of knowledges is within heaven.
A knowledge of the Bible is more to be desired than fine gold, for
in understanding, believing, and obeying it there is great reward,
both here, and in the hereafter. Everybody who can should have a
Bible. It will be life to his soul, and wisdom to salvation. Further
more: it is through the Word that the Lord is present with a man and
is conjoined with him, for the Lord is the Word, and, as it were,
speaks with the man in it. "

[17]

THE FOUR CHURCHES SINCE
CREATION
"HT'hat there have been in general four churches on this earth
¦*¦ since its creation, one after the other, can be seen from both
historic, and the prophetic Word especially in Daniel ii 144.
"The first, which should be called the Most Ancient church,
existed before the flood; and its consummation, or destruction is
pictured by the flood.
"The second, which should be called the Ancient church existed
in Asia, and a part of it in Africa. It was consummated, and de
stroyed by idolatries.
"The third church, was the Israelitish, which began with the
promulgation of the Decalogue upon Mount Sinai, was continued
by means of the Word written by Moses, and the prophets, and was
consummated, or brought to an end by the profanation of the Word;
which profanation was completed at the Lord's coming into the
world; and in consequence they crucified Him who was the Word.
"The fourth, is the Christian church, which was established by
the Lord through the evangelists, and apostles. Of this church there
have been two epochs, one extending from the Lord's time to the
Council of Nice, and the other from that Council to the present day,
but in its progress it has been divided into three, the Greek, the
Roman Catholic, and the Reformed. All these however are called
Christian churches. The fourth which is called the Christian
church, did indeed with the lips acknowledge one God, but in three
Persons, each One of whom was singly, or by Himself, God; thus it
acknowledged a divided Trinity, but not a Trinity united in One
Person, and from this an idea of three Gods adhered to their minds,
although the expression of one God was on their lips. Moreover,
the teachers of the church from that doctrine of theirs which they
[ 18 ]

THE FOUR CHURCHES SINCE CREATION
concocted after the Nicene Council, teach that men ought to
believe in God the Father, God the Son, and God the Holy Spirit,
all of them invisible ' because existent in a similar Divine essence
before the world was, (although with an invisible God no conjunc
tion is possible) for they still do not know, that the one God who is
invisible came into the world, and assumed a Human form, not only
that He might redeem men, but also that He might become visible,
that thereby conjunction with man might become possible."
For we read:
 the Word was with God, and God was the Word 
And the Word was made flesh. St. John hi-14.
Again, For unto us a child is born, unto us a son is given: and
the government shall be upon His shoulder, and His name shall be
called Wonderful. Counsellor. The Mighty God. The everlasting
Father. The Prince of Peace. Isaiah ix:6.
"As all churches depend on a knowledge and acknowledgment
of one God, with whom the man of the church can be conjoined, and
as none of these four churches have possessed the truth, it follows
that a church must follow these four which will know, and acknowl
edge one God. The sole end of God's Divine Love, when He created
the world, was to conjoin man to Himself, and Himself to man, that
He might dwell with man. This truth the former churches did not
possess. That this church is to follow those that have existed since
the beginning of the world, and that it is to endure for ages of ages,
was foretold by Daniel; first, when he narrated, and explained to
Nebuchadnezzar, his dream of the four kingdoms, which statue
that he saw, saying,  "
And in the days of these kings, shall the God of heaven set up a
kingdom, which shall never be destroyed: and the kingdom shall not be
left to other people but it shall break in pieces, and consume all these
kingdoms, and it shall stand forever. Daniel ii 144.
The same prophet also says elsewhere, —
/ saw in the night visions, and, behold, one like the Son of man
came with the clouds of heaven, and came to the Ancient of days, and
they brought him near before him.
[19]

CHRIST AND HIS KINGDOM COME
And there was given him dominion, and glory and a kingdom
that all people, nations, and languages, should serve him; his dominion
is an everlasting dominion which shall not pass away, and his kingdom
that which shall not be destroyed. Daniel vii 113, 14.
Again — And the seventh angel sounded; and there were great
voices in heaven, saying, The Kingdoms of this world are become the
kingdoms of our Lord, and of His Christ, and He shall reign forever
and ever. Revelations xi:i5.
"This New Church is the crown of all the churches that have
hitherto existed on the earth because it is to worship one visible GoP
in whom is the invisible like the soul in the body. Thus, and not
otherwise is a conjunction of God with man possible because man is
natural, and therefore thinks naturally, and conjunction must exist
in his thought, and thus in his love's affection, and this is the case
when he thinks of God as a Man. Conjunction with an invisible
God is like a conjunction of the eye's vision with the expanse of the
universe, the limits of which are invisible; it is also like vision in
mid-ocean which reaches out into the air, and upon the sea, and is
lost. Conjunction with a visible God on the other hand is like
beholding a man in the air, or on the sea spreading forth his hands,
and inviting to his arms. For all conjunction of God with man must
be also a reciprocal conjunction of man with God; and no such
reciprocation is possible except with a visible God. And this recip
rocal conjunction is effected by means of charity, and faith.
That before the assumption of the human, God was not visible.
He is in the first, and the principles of all things of love, and all
things of wisdom with which man can have no conjunction whatever,
and if from His Esse, He were to approach man He would consume
him as fire consumes wood, and reduces it to ashes. The Divine
Itself cannot be seen such as it is in Itself, but such as it is through
the Lord in heaven, can be seen from the fact that no one has ever
seen Jehovah the Father, but that when He has been seen, it was the
Lord who was seen, for the Lord is the very face of Jehovah. That
no one has ever seen Jehovah the Father, is evident from the Words
of the Lord Himself in these passages — "
[20]

THE FOUR CHURCHES SINCE CREATION
No man hath seen God at any time the only begotten Son which is
in the bosom of the Father. He hath declared him. St. John i:i8.
Ye have neither heard His voice at any time, nor seen His shape.
St. John v.37.
Moses asked to see God, and God said — Thou canst not see my
face, for there shall no man see me and live. Exodus xxxiii :20.
"From this it can be seen, that no one can see Jehovah, and
live, for Jehovah is pure love, and from Him is pure light, and to be
seen in these is to perish. That when Jehovah the Father has been
seen, it is the Lord who has been seen, that the Divine Itself cannot
be seen such as it is in Itself, but such as it is through the Lord in
heaven. The Lord is above the heavens, for He is the sun of heaven;
but still He is present in the heavens being the Divine Truth there,
and the Divine Truth proceeding from the Lord as a sun, is the Lord
in heaven, wherefore the Divine Truth there is His/tfti?. "
" Such then being the nature of God the Father in Himself, it
pleased Him to assume the Human, and in that to become accessible
to men, and thus hear them, and speak with them, and that human is
what is called the Son of God; and it is that which mediates, inter
cedes, propitiates, and expiates. Mediation, means that this human
is the medium through which man is enabled to approach God the
Father, and God the Father to approach man, and so to teach, and
lead man that he may be saved, therefore the Son of God, by which
is meant the human of God the Father, is called the Saviour, and in
the world Jesus, that is Salvation. Whosoever believes in the Son,
believes in the Father, since the Father is in Him as the soul in the
body. That a Son born from eternity descended and assumed
the human is a total error, which falls to the ground, and is dissipated
in the light of those passages in the Word when Jehovah Himself
says that He Himself is the Saviour and Redeemer."
And it shall be said in that day. Lo, this is our God, we have
waited for Him, and He will save us, this is the Lord; we have waited
for Him, we will be glad, and rejoice in His Salvation.
Isaiah xxv:9.
[21]

CHRIST AND HIS KINGDOM COME
"The Lord from eternity who is Jehovah, came into the world
chiefly for these two purposes: to remove hell from man, and from
angel, and to glorify His Human. And thus in order that hell
might be cleared away, the Lord came into the world, and dislodged
it, subjugated it, and thus opened heaven, so that He could hence
forth be present with men on earth, and save those who live accord
ing to His commandments, and consequently could regenerate, and
save them, for those who are regenerated are saved. "
Except a man be born of water and of the Spirit he cannot enter
into the Kingdom of God. St. John iii 15.
"Regeneration therefore, is the means of salvation, because
they are what conjoin man with the Lord. This conjunction cannot
be effected unless man has part in his regeneration. The unre-
generate man is called dead, and the regenerate man alive; for in
the latter there is spiritual life, but in the former spiritual death.
Man's regeneration is not effected in a moment, but gradually from
the beginning to the end of his life in the world, and is afterwards
continued, and perfected to eternity.
"As man lives continually in communion with the inhabitants
of the spiritual world, he is also when he leaves the natural world
introduced immediately among such as are like those with whom he
had been associated in the world. Therefore it is, that after death,
everyone seems to himself to be still living in the world, for he then
comes into the company of those who are like him as to their wills,
affections, and whom he then acknowledges, as kinsmen and rela
tions acknowledge their own in the world; and this is what is meant,
where it is said in the Word, of those who die, that they are brought
together and gathered to their own. From all this it can be seen
that a regenerate man is in communion with the angels of heaven,
and an unregenerate man with the spirits of hell.
"The Lord knows not only the quality of the whole man, but
also what his quality will be to eternity. From this it is evident
that nothing whatever is hidden. A man's quality is such as his
will is, and not such as his understanding is. In the spiritual world
[22]

THE FOUR CHURCHES SINCE CREATION
it is clearly manifest what his nature is, for a man is then a spirit,
and a spirit is the internal man. That the interiors of the mind,
hidden in the world are revealed after death is because it is of interest,
and of advantage to the societies into which man then comes; for
all there are spiritual. In the other life everyone's life, and, conse
quently, everyone's affections, are in plain view, and therefore any
one who believes that his previous character, and the consequent
quality of his life is unknown there, or that he can there hide his
disposition as in this world is much mistaken. Moreover not only
are those things seen there which a man has known about himself,
but also those which he has not known namely, such things as by
frequent practice he has at last immersed in the delights of life,
so as to cause them to disappear from his sight and reflection. The
very ends of his thoughts, of his speech, and of his actions, which from
a like cause have become hidden from him, are most plainly perceived
in heaven, for heaven is in the sphere, and perception of ends. "
Know ye not that the unrighteous shall not inherit the Kingdom of
God? Be not deceived: neither fornicators , nor idolaters, nor adulterers
nor effeminate, nor abusers of themselves with mankind.
Nor thieves, nor covetous, nor drunkards, nor revilers, nor extor
tioners shall inherit the Kingdom of God. I Corinthians vi:9, 10.
" In general life is two-fold, being on the one hand infernal, on
the other hand heavenly. Infernal life acquired from all those ends,
thoughts, and works which flow from the love of self, consequently
from hatred against the neighbor; heavenly life from all those ends,
thoughts and works which are of love towards the neighbor. "

[23 1

THE DIVINE TRINITY
I^irst — "There is a Divine Trinity, which is Father, Son and Holy
¦*¦ Spirit.
Second — These three, Father, Son, and Holy Spirit are the three
essentials of One God, and make one as soul, body, and operation
make one in man.
Third — Before the world was created this Trinity was not, but
after creation when God became incarnate, it was provided, and
brought about, and then in the Lord God the Redeemer, and Saviour
Jesus Christ.
Fourth — In the ideas of thought a Trinity of Divine Persons
from eternity, or before the world was created is a Trinity of Gods;
and these ideas cannot be effaced by a lip-confession of One God.
Fifth — A Trinity of Persons was unknown in the Apostolic
church, but was hatched by the Nicene Council, and from that
was introduced into the Roman Catholic Church and from that
again into the churches separated from it.
Sixth — From the Nicene Trinity, and the Athanasian Trinity
together a faith arose by which the whole Christian church has been
perverted. Seventh — This is the source of that abomination of desolation,
and that tribulation such as has not been, nor ever shall be, which the
Lord foretold in Daniel, and in the Gospels, and in the Apocalypse.
Eighth — So to, unless a new heaven, and a new church were es
tablished by the Lord, there could no flesh be saved. "
"But when it is understood, the Divine of the Father, which
constitutes the soul, and the Divine of the Son which constitutes the
body, and the Divine of the Holy Spirit, or the proceeding Divine
which constitutes the operation, are the three essentials of the One
God, the statement is comprehensible. For God the Father is His
Divine, and the Son from the Father is His Divine, and the Holy
[24]

THE DIVINE TRINITY
Spirit from both is His Divine; and as these are one in essence, and
one in mind they constitute One God. But if these three Divine
essentials are called persons, and if to each person is attributed his
own property, to the Father imputation, to the Son mediation, and
the Holy Spirit operation, the Divine Essence which in fact is one,
and not divisible becomes divided, and thus none of the three is
God in fulness, but each has a sub-triple power; and this a sound
understanding must needs reject."
"From the Trinity in every man then, who can fail to perceive
the trinity of the Lord. In every man there is soul, body, and op
eration, so also in the Lord, for in the Lord dwells all the fulness of
Divinity bodily, according to Paul (Colossians i\:g) therefore in the
Lord the Trinity is Divine, but in man it is human. Man's being
is nothing else than a recipient of the eternal which proceeds from
the Lord, for men, spirits, and angels are nothing but recipient, or
forms recipient of life from the Lord. Man is an organ of life, and
God alone is life; and God pours His life into the organ, and into
every least part of it. It is also God's gift that man should feel that
life in himself as if it were his own. Life regarded in itself which
is God, cannot create another that shall be the only life; for the life
that is God is uncreate continuous and inseparable. The Lord's
Divine which is the only Divine, took on a Human form, and made
that also Divine, therefore both of these are the life from which all
live. Those who are conjoined to the Lord by means of faith, and
love receive eternal life, that is the life of heaven which is salvation."
Know ye that the Lord He is God: it is He that hath made us, and
not we ourselves; we are His people; and the sheep of His pasture.
Enter into His gates with thanksgiving, and into His courts with
praise: be thankful unto Him and bless His name. Psalm c:3, 4.
Be still, and know that I am God. I will be exalted among the
heathen, I will be exalted in the earth. Psalm xlvi:io.
The sun shall be no more thy light by day; neither for brightness
shall the moon give light unto thee: but the Lord shall be unto thee an
everlasting light, and thy God thy glory. Isaiah lx:i9.
[25]

REDEMPTION
"Tt is known in the church that there are two offices belonging to
*¦ the Lord, that of priest, and that of king, but as few know in
what each office consists, this shall be explained. From His priestly
office the Lord is called Jesus, and from His kingly office Christ,
also from His priestly office He is called in the word Jehovah, and
Lord, and from His kingly office, He is called God, and the Holy
One of Israel, as well as King.
Redemption pertains to both offices.
First — Redemption itself was a subjugation of the hells, a
restoration of order in the heavens, and, by means of these, a prepa
ration for a new spiritual church.
Second — Without that redemption no man could have been
saved, nor could the angels have continued in a state of integrity.
Third — In this wise, not only man, but the angels also, were
redeemed by the Lord.
Fourth—- Redemption was a work purely Divine.
Fifth — This Redemption itself could not have been accomplish
ed except by God incarnated.
Sixth — The passion of the cross was the last temptation which
the Lord as the greatest Prophet endured, also it was the means of
glorifying His Human, that is of uniting it with the Divine of the
Father, but it was not redemption.
Seventh — The belief that the passion of the cross was redemption
itself, is the fundamental error of the church and this error together
with the error respecting three Divine Persons from eternity has per
verted the whole church to such an extent that nothing spiritual
is left in it."
"The Lord came into the world in the fulness of times, which
was when He was no longer known by the Jews, and when, conse
quently, there was nothing of the church left; and unless He had
[26]

REDEMPTION
then come into the world, and revealed Himself, mankind would
have perished in eternal death. As He Himself says (in John viii 124)
For if ye believe not that I am he, ye shall die in your sins. Every
man who is saved ascends into heaven, but not of himself. He
ascends by the Lord's aid. The Lord alone ascended of Himself.
The essentials of the church, which conjoin themselves with a faith
in one God, are charity, good works, repentance, and a life according
to the Divine laws; and because these together with faith effect and
move the will and thought of man, they conjoin man with the Lord,
and the Lord with man."
"Hence also it is evident, that without the coming of the Lord
into the world, no mortal could have been saved, and they are saved
who believe in Him, and live well, for it is according to order that
they who have lived well shall be saved and that they who have
lived ill shall be condemned. Consequently it is impossible that
they who are in hell can of the Lord's pure mercy be brought out
therefrom into heaven and be saved; for it is the reception of the
Lord's mercy while they lived in the world through which everyone
is saved. They who receive it then are in the other life in the Lord's
mercy, for they are then in the capacity of receiving it there. It is
according to order for all in the other life to be associated together
according to the life which they have acquired to themselves in the
world; the evil with the evil, and the good with the good. Conse
quently it is not possible for the evil and the good to be together;
neither is it possible for those to be in good who are evil because
good and evil are opposites, and the one destroys the other. For
this reason also it is plain that it is not possible for those to be saved
who are in hell; thus that it is not possible for salvation to be from
mercy alone however a man has lived. In general be it known that
a man has not been regenerated until he acts from the affection of
good; for he then wills good, and it is delightful and blessed to him
to do it. When he is in this state his life is in the life of good, and he
is in heaven, for what universally reigns in heaven is good; the truth
which is of faith however leads man to good, thus to heaven, but
does not place him in heaven. The reason of this is that in the
[27]

CHRIST AND HIS KINGDOM COME
other life all are associated together according to the life of the will,
not according to the life of the understanding; for where the will is
there the understanding is, but not the reverse; it is so in heaven,
and it is so in hell. They who are evil are not sent into hell until
they are in the evil of their life; for when they are in this, they are
also in the falsity of their evil; in like manner they who are in good,
are in heaven, in the truth of their good. In the other life all are
reduced to the state of having one mind, namely, that what they will
they also think, and they do not think differently from what they
will. But in the world it is otherwise, for in the world a man can
think differently, and even understand differently, from what he
wills; but this in order that he may be reformed, that is, may under
stand good though he wills evil, and thus may be led by his under
standing to will good; but in the other life everyone is led according
to his will which has been acquired in the world."
"The reason why all religion is of the life, is that after death
everyone is his own life, for the life stays the same as it had been in
this world, and undergoes no change. For an evil life cannot be
converted into a good one, nor a good life into an evil one, because
they are opposites, and conversion into what is opposite is extinction.
And, being opposites, a good life is called Life, and an evil one, Death.
This is why religion is of life, and its life is to do what is good."
"With the one who was in faith not separated from charity,
the angel spoke as follows: 'Friend, who are you?' 'I am a
Reformed Christian. ' ' What is your doctrine and the religion you
have from it?' 'Faith, and Charity.' 'These are two things?'
'They cannot be separated.' 'What is Faith?' 'To believe what
the Word teaches.' 'What is charity?' 'To do what the Word
teaches.' 'Have you only believed these things, or have you also
done them?' 'I have also done them.'
"The angel of heaven then looked at him, and said: 'My friend,
come with me, and dwell with us. ' "
"Spiritual faith exists with those who do not commit sins, for
those who do not commit sins do things that are good, not from
themselves but from the Lord, and through faith become spiritual.
[ 28 ]

REDEMPTION
There are many things that appear to be mere matters of faith,
such as that there is a God; that the Lord, who is God, is the Re
deemer and Saviour; that there is a heaven, and a hell; that there
is a life after death; and many other things of which it is not said
that they are to be done, but that they are to be believed. These
things of faith also are dead with a man who is in evil, but are living
with a man who is in good. The reason is that a man who is in
good not only acts aright from the will, but also thinks aright from
the understanding, and this not only before the world but also before
himself when he is alone. Not so a man who is in evil. Faith sepa
rated from charity is no faith, because charity is the life of faith:
its soul, and its essence. And where there is no faith, because no
charity, precisely these, there is no church."

29]

THE DIVINE ESSE, WHICH
IS JEHOVAH
JT^iRsr — "The one God is called Jehovah from Esse, that is
¦*¦ because He alone Is, Was and Is to Be, and because He is the
First, and the Last, the Beginning and the Ending. The Alpha
and the Omega.
Second — The one God is Substance Itself and Form Itself and
angels, and men are substances, and forms from Him, and so far as
they are in Him, and He in them are images, and likenesses of Him.
Third — The Divine Esse is at once Esse [Being] in Itself and
Existere Manifestation in Itself.
Fourth — It is impossible for the Divine Esse, and Existere in
Itself to produce another Divine which is Esse and Existere in Itself,
therefore another of the same Essence is impossible.
Fifth — The doctrine of a plurality of Gods both in past ages,
and at the present day sprang solely from a failure to understand
the Divine Esse."
"That God is the Itself, the Only, and the First which is called
Esse, and Existere in Itself, the source of all that has being, and
existence, the natural man is wholly unable to discover by his own
reason; for by his own reason the natural man can apprehend only
what belongs to nature, since that agrees with the essential nature of
his reason, because from his infancy and childhood nothing else had
entered into his reason. But because man was so created as to be
spiritual, as well as natural, since he is to continue to live after
death, and then to live among those who are spiritual in their world.
God has the Word, in which He has revealed not only Himself, but
also that there is a heaven and a hell, and that in one or the other
of these, every man is to live to eternity in accordance both with his
life, and his faith. And what is faith but to see spiritually that
God is? And what is life according to His commandments, but an
[30]

THE DIVINE ESSE. WHICH IS JEHOVAH
acknowledgment in act that from Him are Salvation, and eternal
life? So far as man lives under Divine direction that is, suffers
himself to be led by God, so far he becomes an image of God more
and more interiorly. These are two things that must coexist, before
man can be said to live well, and believe rightly. In the church
these two are called the internal, and the external (acting) from the
internal, and the internal through the external, thus man from God,
and God through man. But on the other hand, if the internal man's
will is evil, and yet the external acts rightly, they both act none the
less from hell; for man's willing is from hell, and his doing is hypo
critical; and in all hypocrisy his willing, which is infernal, is interiorly
concealed like a snake in the grass, or a worm in a flower. The man
who knows that there is an internal and an external man, and who
also knows what they are, and that the two can act as one actually,
and can also act as one apparently, and who knows moreover, that
the internal man lives after death, and the external is buried,
possesses in potency the arcana both of heaven, and of the world in
abundance. And he who conjoins these two men in himself in
good becomes happy to eternity; while he who divides them, and
still more he who conjoins them in evil, becomes unhappy to eternity.
Wherefore let him who wishes to be eternally happy know, and be
lieve that he will live after death. Let him think of this, and keep
it in mind, for it is the truth. Let him also know and believe that
the Word is the only doctrine which teaches how a man must live
in the world in order to be happy to eternity. Be it known also,
that all the good a man has thought and done from infancy even to
the last of his life, remains; in like manner all the evil, so that not
the least of it completely perishes. Both are inscribed on his book
of life, and on his nature. From these he has formed for himself
a life, and so to speak a soul, which after death is of corresponding
quality, and when a man comes into the other life, if he has lived
in the good of love, and of charity, the Lord then separates his evils,
and what is good with him elevates him into heaven. "
 except your righteousness shall exceed the righteousness
of the scribes and Pharisees ye shall in no case enter into the kingdom
of heaven. St. Matthew v:2o.
[31]

CHRIST AND HIS KINGDOM COME
"Signifies that unless the life is internal, and from that is ex
ternal, heaven is not in man, and man is not received into heaven.
Righteousness signifies that the life must be internal, and not external
without the internal. That to know the things that are of the Word,
and of the doctrine of the church does not make a man spiritual but
a life according to those things that the Lord has commanded in the
Word. That the Word is holy and Divine from inmosts to outer-
mosts is not evident to the man who leads himself, but is evident to
the man whom the Lord leads. For the man who leads himself
sees only the external of the Word, and judges from its style; but
the man whom the Lord leads judges of the external of the Word
from the holiness that is in it. The Word is like a garden, that may
be called a heavenly paradise, in which are dainty and delightful
things of every kind, dainties from the fruits, and delightful things
from the flowers; and in the middle of it, trees of life, and near them
fountains of living water, and round about trees of the forest, and
near them rivers. The man who leads himself judges of that
paradise, which is the Word, from its circumference, where the trees
of the forest are; but the man whom the Lord leads judges of it
from the middle of it where the tree of life is. Now since the Word
is the Divine truth, and this proceeds from the Lord's Divine Being
[Esse] as light proceeds from the sun, it follows as a consequence
that the Lord is the Word because He is the Divine truth. The
Lord is God because He is also the Divine good, and the Divine
truth; and this is what is meant by the Word, that was with God, and
was God, and also was the light that enlighteneth every man, and that
also became flesh, that is, Man in the world. That when the Lord
was in the world He was the Divine truth, which is the Word, He
Himself teaches in many passages where He calls Himself the Light,
also where He calls Himself the Way, the Truth and the Life, and
where He says the Spirit of Truth proceeds from Him. When the
Lord was transfigured He represented the Word, His face that shone
as the sun represented the Divine good, and His garments, which
were bright as the light and white as snow, represented its Divine
truth. Because God is life, it follows that He is uncreated. He is
[32]

THE DIVINE ESSE, WHICH IS JEHOVAH
uncreated because life can create but cannot be created, for to be
created is to have existence from another, and if life had existence
from another there would be another being even as to life, and that
life would be life in itself. This First, which has being (Esse) in
itself and from which all things have been created, is God, who is
called Jehovah because He is Being in Himself. Now as there can
be no Being unless it exists, so being and existing in God are one.
This, therefore, is the life itself — which is God and which is Man.
God has all power, and men and angels have none at all, because
God alone is life, and men and angels are only recipients of life, and
life is that which acts, and the recipient of life that which is acted
upon. To the man who acknowledges that all things of his life are
from the Lord, the Lord gives the delight and blessedness of His love,
so far as the man acknowledges this and performs uses. Thus
when man by acknowledgment and by faith from love, as if from
himself, ascribes to the Lord all things of his life, the Lord in turn
ascribes to man the good of His life, which carries with it every
happiness and every blessedness, and also enables him to feel and
perceive interiorly and exquisitely this good to be in himself as if
it were his own, and the more exquisitely in proportion as man from
the heart wills that which he acknowledges by faith. The percep
tion is then reciprocal, for the perception that He is in man and
man is in Him is grateful to the Lord, and the perception that he is
in the Lord and the Lord in him is gratifying to man. Such is the
union of the Lord with man and of man with the Lord by means
of love. The Divine love, which is life itself, is not simply love, but
is the proceeding Divine; and the proceeding Divine is the Lord
Himself. The Lord is indeed in the sun which appears to angels
in the heavens, and from which proceed love as heat, and wisdom
as light; yet outside of that sun, love with wisdom is also the Lord.
Since, therefore, love proceeding from the Lord as a sun is the Lord
Himself, and this love is life itself, it follows that the love itself
which is life, is Man; thus it contains in infinite form the things that
are in man, one and all. These are conclusions from what has been
said about the life of all things from the Lord. In fact, love is Esse,
and wisdom is Existere."
[33]

THE OMNIPOTENCE,
OMNISCIENCE AND OMNIPRES
ENCE OF GOD
Thirst — "Omnipotence, Omniscience, and Omnipresence pertain
-*¦ to the Divine wisdom from' the Divine love.
Second — The Omnipotence, Omniscience and Omnipresence of
God can be clearly understood, only when it is known what order is,
and when it is known that God is order, and that He introduced
order into the universe and into each, and all things of it at the time
of their creation.
Third — God's Omnipotence in the universe, and in each and all
things of it, proceeds and operates in accordance with the laws of
his order. Fourth — God is Omniscient, that is, He perceives, sees and
knows each thing and all things, even to the most minute, that take
place according to order, and from these, the things also that take
place contrary to order.
Fifth — God is omnipresent from the firsts to the lasts of His order.
Sixth — Man was created a form of Divine order.
Seventh — From the Divine Omnipotence man has power over
evil, and falsity, and from the Divine Omniscience has wisdom re
specting what is good, and true, and from the Divine Omnipresence
is in God just to the extent that he lives in accordance with Divine
order. "
"To sit at the right hand of power signifies the Lord's Divine
omnipotence over the heavens, and over the earths, after He had
subjugated the hells, and glorified His Human. To come upon
the clouds of heaven, signifies by means of Divine truth in the
heavens; for after the Lord united His Human to the Divine Itself
then Divine truth proceeds from Him, and He Himself with angels,
[34]

THE OMNIPOTENCE. OMNISCIENCE AND OMNIPRESENCE OF GOD
and with men is in Divine truth in which, and from which is Divine
Omnipotence. From His omnipotence God created the universe,
and at the same time introduced order into each thing, and all
things in it. From His omnipotence God also preserves the uni
verse, and unceasingly watches over the order of it with its laws;
and when anything falls from order He brings it back, and makes it
whole again. Furthermore, from His omnipotence God instituted
the church, and revealed the laws of its order in the Word; and when
it fell from order He restored it; and when it wholly fell away, He
Himself came down into the world, and putting on omnipotence
by means of the Human then assumed, He re-established it. From
His omnipotence, and omniscience God searches every man after
death, and prepares the righteous or the sheep, for their places in
heaven, and establishes a heaven for them; while He prepares the
unrighteous, or the goats, for their places in hell, and establishes a
hell for them. Moreover, there is granted to every man after death
ample means of amending his life, if that be possible. All are
taught and led by the Lord by means of angels; and as they then
know that they are living after death, and that there is a heaven,
and a hell, they at first receive truths; but those that in the world
did not acknowledge God and shun evils as sins soon weary of truths,
and withdraw; while those that acknowledged truths with the lips
but not with the heart are like the foolish virgins who had lamps
but no oil, and who begged oil of others, and who went away and
bought, and yet were not admitted to the wedding. Lamps signify
truths of faith, and oil signifies the good of charity. From this it
can be seen that the Divine providence makes it possible for every
one to be saved, and that man himself is to blame if he is not saved.
That to shun evils as sins is the Christian religion itself. "
"Everyone who becomes an angel carries his heaven within
him, because he carries within him the love that belongs to his
heaven; for man by creation is a lesser likeness, image, and type
of the great heaven; and the human form is nothing else; so that
everyone enters that heavenly society whose form he is as an
individual likeness; consequently when he enters into that society
[35]

CHRIST AND HIS KINGDOM COME
he enters a form correspondent to his own, thus he enters the society
as if entering into himself from himself, and as if from the society
into the society in himself, and partakes of its life as his own, and
of his own life as its life. Every society is like a common body, the
angels therein are like parts of which the general co-exists. From
this it now follows that those who are in evils, and in consequent
falsities have formed in themselves a likeness of hell, and this is
what suffers torture in heaven from the influx and vehemence of
the activity of opposite against opposite; for infernal love is the
opposite of heavenly love, and the delights of the two loves come
into collision like hostile forces, and destroy each other when they
meet. Love becomes spiritual and celestial by a life according to
the truths of wisdom which the understanding teaches and requires.
Love imbibes these truths by means of its understanding, and not
from itself; for love cannot elevate itself unless it knows truths,
and these it can learn only by means of an elevated and enlightened
understanding; and then so far as it loves truths in the practice of
them, so far it is elevated; for to understand is one thing, and to will
is another. There are those who understand, and talk about the
truths of wisdom, yet neither will, nor practice them. When, there
fore, love puts into practice the truths of light which it understands,
and speaks, it is elevated. This one can see from reason alone; for
what kind of a man is he who understands the truths of wisdom and
talks about them, while he lives contrary to them? Love purified
by wisdom becomes spiritual, arjd celestial, for the reason that man
has three degrees of life, called natural, spiritual, and celestial, and
he is capable of elevation from one degree into another. Yet he is
not elevated by wisdom alone, but by a life according to wisdom,
for a man's life is his love. That those who are in celestial love have
wisdom inscribed on their life and not on the memory."

[3^]

THE INFINITY OF GOD, OR HIS
IMMENSITY AND ETERNITY
Thirst — "God is Infinite because He is Being, and Existence in
¦*¦ Himself, because all things in the universe have their being,
and existence from Him.
Second — God is Infinite because He was before the world was,
thus before spaces, and times arose.
Third — Since the creation of the world God is in space without
space, and in time without time.
Fourth — In relation to spaces God's Infinity is called Immensity,
while in relation to times it is called Eternity, but although they are
so related there is nothing of space in His Immensity, and nothing
of time in His Eternity.
Fifth — The Infinity of God can be seen by enlightened reason,
in very many things in the world.
Sixth — Every created thing is finite; and the Infinite is in
finite things as in its receptacles, and is in man as in its images."
"That God, with the Divine that goes forth directly from Him,
is not in space, although He is omnipresent, and is present with
every man in the world, and with every angel in heaven, and every
spirit under heaven, is beyond the comprehension of merely natural
thought but may in some measure be comprehended by spiritual
thought." "God is present in space without space, and in time without
time, because He is always the same from eternity to eternity; thus
He is the same since the world was created as before, and as before
creation there were in God, and in His sight no spaces, and no times,
but only since, and as He is always the same, so is He in space
without space, and in time without time. In consequence of this,
nature is separate from Him, and yet He is omnipotent in nature;
[37]

CHRIST AND HIS KINGDOM COME
almost as life is present in every substantial, and material part of
man, and yet does not mingle itself with it; or it may be compared
to light in the eye, or sound in the ear, taste in the tongue, or to the
ether that pervades all solid, and liquid matters, and holds the
terraqueous globe together,, and causes motion, and so on. If
these agencies were withdrawn, these substantialized, and ma
terialized forms would instantly collapse, or fall asunder. Even
the human mind, if God were not everywhere, and always present
in it, would burst like a bubble in the air, and both brains, in which
the mind acts from first principles, would go off into froth, and thus
everything human would become dust of the earth, or an odor
floating in the air."
"In relation to spaces God's infinity is called immensity, be
cause immense is a term applied to what is great, and large, and
to extension, and its spaciousness. But in relation to times God's
infinity is called eternity, because to eternity is an expression applied
to what is progressive, which is measured by time without limit."
"To the angels in heaven the immensity of God means His
Divinity in respect to His Esse, and His Eternity. His Divinity
in respect to His Existere. Also immensity means His Divinity
in respect to love, and eternity in respect to wisdom. "
"In the created universe, no two things can be found that are
identical. And that no two effects can be found that are identical
among things successive in the world may be inferred from the earth's
revolution, in that the mutation of its poles forever prevents a
return to any former position. This is also clearly evident in human
faces, in that throughout the entire world there can be found no one
face that is precisely alike, or the same as another, nor can be to
eternity. This infinite variety would be impossible except from an
infinity in God the Creator. No one person's disposition is pre
cisely like that of another from which the saying, many men, many
minds, and so no one's mind, that is his will, and understanding is
exactly like, or the same as another's; and in consequence the tone
of any man's speech, or the thought in which it originates, or an
act in regard either to movement, or affection, is never exactly like
[38]

THE INFINITY OF GOD, OR HIS IMMENSITY AND ETERNITY
another's. The infinity of God the Creator can also be seen in the
infinite number of the stars, which are so many suns, and therefore
so many systems. That there are other earths in the starry heavens
upon which men, beasts, birds, and plants exist. "
"Furthermore, the expanse, originates in the center, and not
the reverse, and the center of life, which is the sun of the angelic
heaven, is the Divine love most nearly going forth from God, who is
in the midst of that sun; and since the expanse of that center,
which is called the spiritual world, is from that origin; and since
from that spiritual sun the sun of the world sprang, and from it its
expanse, which is called the natural world, it is plain that the uni
verse was created by God. "
"Let everyone beware of thinking that the sun of the spiritual
world is God Himself. God Himself is a Man. The first proceeding
from His Love, and Wisdom is that fiery spiritual (substance)
which appears before the angels as a sun. When, therefore, the Lord
manifests Himself to the angels in person, He manifests Himself
as a Man; and this sometimes in the sun, sometimes outside of it."
"The sun of the spiritual world appears at a distance from the
angels, because they receive Divine Love and Divine Wisdom in
the measure of heat and light that is adequate to their states.
For an angel, because created and finite, cannot receive the Lord
in the first degree of heat, and light, such as is in the sun; if he did
he would be entirely consumed. The Lord, therefore, is received
by angels in a degree of heat, and light corresponding to their love,
and wisdom. The Divine Itself is pure love, and pure love is like a
fire which is more ardent than the fire of the sun of this world,
and therefore if the Divine love in its purity were to flow into any
angel, spirit, or man, he would utterly perish. Hence it is that
Jehovah, or the Lord, is in the Word so often called a consuming
fire. Moreover if the light from the flame of the Divine love, which
light is Divine truth, were to flow in, without abatement, from its
own fiery splendor, it would blind all who are in heaven. "
"The Lord not only is in heaven, but also is heaven itself; for
love and wisdom are what make the angel, and these two are the
[39l

CHRIST AND HIS KINGDOM COME
Lord's in the angels; from which it follows that the Lord is heaven.
For angels are not angels from what is their own ; what is their own
is altogether like what is man's own, which is evil. An angel's own
is such because all angels were once men, and this own clings to the
angels from their birth. It is only put aside, and so far as it is put
aside the angels receive love, and wisdom, that is, the Lord, in
themselves. "
Before the mountains were brought forth, or ever thou hadst
formed the earth, and the world, even from everlasting to everlasting
thou art God. Psalm xc:2.
The earth is the Lord's, and the fulness thereof; the world, and
they that dwell therein. Psalm xxiv:i.

[40

FAITH AND CHARITY
E^irst — "That true faith is the one only faith which is a faith
-*• in the Lord God the Saviour Jesus Christ, and this is held by
those who believe Him to be the Son of God, the God of Heaven,
and earth, and one with the Father.
Second— Spurious faith is all faith that departs from the true
faith, which is the one only faith, and this is the faith that is held by
those who climb up some other way, and regard the Lord not as
God, but as a mere man.
Third — Man acquires faith by going to the Lord, learning truths
from the Word, and living according to them.
Fourth — An abundance of truths cohering, as if in a bundle,
exalts and perfects faith.
Fifth — Faith without charity is not faith, and charity without
faith is not charity, and neither has life except from the Lord.
Sixth — The Lord, charity, and faith make one, like life, will
and understanding in man; and if they are divided, each perishes
like a pearl reduced to powder.
Seventh — The Lord is charity, and faith in man, and man is
charity, and faith in the Lord.
Eighth — Charity, and faith are together in good works.
Ninth — In the evil, there is no faith."
"Men ought to believe, that is, have faith in God, the Saviour
Jesus Christ, because that is a faith in a visible God, within whom
is the invisible; and faith in a visible God, who is at once Man, and
God, enters into a man; for faith in its essence is spiritual but in its
form, is natural; consequently with man such a faith becomes
spiritual natural."
"There are three things by which faith is formed in man.
First — By going to the Lord. [ 4i 1

CHRIST AND HIS KINGDOM COME
Second — By learning truths from the Word.
Third — By living according to them."
"Saving faith arises when the three are conjoined, and becomes
such as the conjunction is. When these three are separated, faith
is like a sterile seed, which when dropped in the earth, moulders
into dust. But when the three are conjoined, faith is like a seed
in the ground, which grows up to a tree, and the fruit of it is accord
ing to their conjunction. Where these three things are separated,
faith is like an egg which contains no prolific principle; but where
they are conjoined, faith is like an egg that can produce a beautiful
bird. Truth is the essence of faith, therefore, as the truth is, such
is the faith; without truths it is a wandering faith, but with it, it is
fixed." "The Lord's Word is a great deep of truths, from which comes
all angelic wisdom, although to the man who knows nothing of
its spiritual, and celestial meanings it appears like water in a pitcher.
In the Word seed means nothing but truths, field means doctrine,
and garden means wisdom. The human mind is like soil, in which
spiritual, and natural truths are implanted like seeds, and may be
endlessly multiplied. Man derives this from the infinity of God,
who is perpetually in man with his heat, and light, and the faculty
of generating. It must be understood, therefore, that all things
that are spiritual are from heat, and light of the sun of the spiritual
world. These are spiritual because they contain spirit and life;
while all things natural are from the heat, and light of the sun of
the natural world which received in themselves are without spirit
and life. The heat, and light that go forth from the Lord as a sun
contain in their bosom all the infinities that are in the Lord; the
heat all the infinities of His love, and the light all the infinities of
His wisdom, thus to infinity all the good pertaining to charity, and
all the truths pertaining to faith. This is because the sun is itself
everywhere present in its heat, and light; it is the circle most closely
surrounding the Lord emanating both from the Divine love, and
from His Divine wisdom; for the Lord is in the midst of that sun."
For the Lord God is a sun, and shield: the Lord will give grace,
[42]

FAITH AND CHARITY
and glory: no good thing will He withhold from them that walk up
rightly. Psalm lxxxiv:ii.
"That in God there are infinite things anyone may convince
himself who believes that God is a Man; for, being a Man, He has
a body, and every thing pertaining to it, that is, a face, breast,
abdomen, loins and feet; for without these He would not be a Man.
And having these, He also has eyes, ears, nose, mouth, and tongue;
also the parts within man, as the heart and lungs, and their de
pendencies, all of which, taken together, make man to be a man.
In a created man these parts are many, and regarded in their details
of structure are numberless; but in God-Man they are infinite, noth
ing whatever is lacking, and from this He has infinite perfection.
This comparison holds between the uncreated Man who is God,
and created man because God is a Man; and He Himself says that
the man of this world was created after His image and in His likeness.
(Genesis i:26,27.)"
"How important it is to have a correct idea of God can be
known from the truth that the idea of God constitutes the inmost
of thoughts with all who have religion, for all things of religion, and
all things of worship look to God. And since God, universally and
in particular, is in all things of religion and of worship, without a
proper idea of God no communication with the heavens is possible.
From this it is that in the spiritual world every nation has its allotted
place in accordance with its idea of God as a Man; for in this idea,
and in no other, is the idea of the Lord. That man's state of life
after death is according to the idea of God in which he has become
confirmed, is manifest from the opposite of this, namely, that the
denial of God, and in the Christian world, the denial of the Divinity
of the Lord, constitutes hell."
"Acknowledgment, faith, and love to the Lord are the prin
ciples of all things of worship within the church, for acknowledgment,
faith and love conjoin; acknowledgment, and faith conjoin there
what is of the understanding, and love what is of the will, and these
two things make the whole man. He therefore who within the
church does not acknowledge the Lord has no conjunction with
[43]

CHRIST AND HIS KINGDOM COME
the Divine, for all the Divine is in the Lord and from the Lord,
and where there is no conjunction with the Divine, there is no
salvation. From this it is that worship from any other faith, and
from any other love than those which are directed to the Lord is
not worship. Faith separated from charity makes all things dead, while faith
joined with charity makes all things alive. This making alive, and
making dead can be seen to the life in our spiritual world, because
here faith is light, and charity is heat. Where faith is joined to
charity there are paradisal gardens, flower-beds, and grass-plots.
But when faith is separated from charity there is not grass and where
there is any green it is from briars and thorns. "
"Charity is the complex of all things pertaining to the good
that a man does to his neighbor, while faith is the complex of all
things pertaining to the truth that a man thinks respecting God,
and things Divine. It is an unchanging truth, that for a man to
have spiritual love, and therefore salvation, faith and charity must
not be separated. Charity itself, is acting justly and faithfully
in the office, business, and employment in which a man is engaged,
because all that such a man does is of use to society, and use is good;
and good in a sense abstracted from person is the neighbor. The
man who thus practices charity becomes more and more charity
in form; for justice and fidelity form his mind, and the practice of
these forms his body. In the doctrine of charity this holds the
first place; that the first thing of charity is not to do evil to the
neighbor; and to do good to him holds the second place. Man
ought to know that the good that a man does by means of his body
proceeds from his spirit, or out of his internal man, the internal man
being the spirit which lives after death. The man of the church
who is in the good of love from the truths of faith, and in the truths
of faith from the good of love, is in respect to the interiors of his
mind, an angel of heaven; and being such he after death enters
heaven, and there enjoys happiness in proportion to the state of
conjunction of his love, and faith. That to live well is charity, and
that to believe well is faith. Charity therefore is an internal affec-
[44]

FAITH AND CHARITY
tion from which man wills to do good, and this without remunera
tion; the delight of his life consists in doing it. With them who do
good from internal affection, there is charity in each thing which
they think, and speak, and which they will, and do; it may be said
that a man and an angel as to his interiors, is charity, when good
is his neighbor."
"He who does not know that the end, or what is the same the
love makes the spiritual life of a man, consequently that a man is
where his love is, in heaven if the love is heavenly, in hell if the love
is infernal. That love makes heaven, and because it makes heaven,
it also makes the church; for all the societies of heaven, and they are
innumerable, as well as all within each society, are arranged accord
ing to the affections of love; so that it is affection, or love, according
to which all things are in heaven, and not one person has his place
according to faith. Spiritual affection, or love is charity; it is evi
dent, therefore, that no one can ever enter heaven if he is not in
charity. Heaven is the consociation of angels with the Lord by
love, and their consociation among themselves by charity, and the
consequent communication of all delights, and felicities."
"All who live in good wherever they are, and acknowledge one
God, are accepted by the Lord, and come into heaven, since all
who are in good acknowledge the Lord, because good is from the
Lord, and the Lord is in good. As thought about God is what pri
marily opens heaven, so thought against God is what primarily
closes heaven. Everyone who thinks of God from essence makes
one God, saying, 'God created us, the same God redeemed and
saves us, and He also enlightens and instructs us. The faith of
the New Church is a faith in one God, who is at once Creator, Re
deemer, and Saviour. The faith of the former church is a faith of
the night, yea, it is not known whether it be within man, or without
him, because nothing of man's will and reason enters into it, no, nor
charity, good works, repentance, the Law of the Decalogue, with
many other things, which really exist in the mind of man. Now, a
faith of night, and a faith of light, cannot be together any more
than an owl, and a dove in one nest. There is a further reason why
[45 1

CHRIST AND HIS KINGDOM COME
the faith of the former church and the faith of the New Church
cannot possibly be together, and that is because they are hetero
geneous; for the faith of the former church springs from an idea of
three Gods, but the faith of the New Church from an idea of one
God. That a trinity of Gods is contrary to enlightened reason, may
appear from many considerations. What man of sound reason can
bear to hear that three Gods created the world; or that creation,
and preservation, redemption, and salvation, together with reforma
tion, and regeneration are the work of three Gods, and not of one
God? And on the other hand, what man of sound reason is not
willing to hear that the same God who created us, redeemed us,
and regenerates, and saves us? This is the faith of the New
Church; that it is a certain and established truth that God is One
and His essence indivisible and that there is a Trinity."
"Since therefore God is One, and His essence indivisible, it
follows that God is one Person, and the Trinity is in that Person.
That this is the Lord Jesus Christ, appears from this, that He was
conceived from God the Father, and thus as to His Soul, and life
Itself, He is God, as He Himself hath said, / and my Father are
One." St. John xrjo.
That as to the Divine which was in Him, which is called the
Father in heaven, so the Body of the Divine, or the Father in this
world is called the Son of God, and both mean one Person, and
are One. For to this end Christ both died, and rose and revived, that He
might be Lord both of the dead and living. Romans xiv:g.
For it is written, As I live, saith the Lord every knee shall bow to
me, and every tongue shall confess to God.
So then everyone of us shall give account of himself to God-
Romans xiv.i i, 12.
Search the Scriptures; for in them ye think ye have eternal life;
and they are they which testify of me.
For had ye believed Moses, ye would have believed me: for he
wrote of me.
[46]

FAITH AND CHARITY
But, if ye believe not his writings, how shall ye believe my words?
St. John v=39, 46, 47.
Look unto me, and be ye saved, all the ends of the earth; for I am
God, and there is none else. Isaiah xlv:22.
Thus saith the Lord the King of Israel, and His Redeemer the
Lord of Hosts; I am the first, and I am the last; and beside me there
is no God. Isaiah xliv:6.
Te are even my witnesses. Is there a God beside me? Yea there
is no God; I know not any. Isaiah xliv:8.
Verily thou art a God that hideth thyself 0 God of Israel the
Saviour. But Israel shall be saved in the Lord with an everlasting salvation.
Te shall not be ashamed nor confounded, world without end.
Isaiah xlv:i5, 17.
I am the Lord, and there is none else, there is no God beside me.
I girded thee though thou hast not known me; That they may know
from the rising of the sun, and from the west, that there is none beside
me. I am the Lord, and there is none else. Isaiah xiv 15.
God is not a man that He should lie, neither the son of man that
He should repent: hath He said, and shall He not do it? or, hath He
spoken, and shall He not make it good? Numbers xxiii:i9.
Hast thou not known? hast thou not heard, that the everlasting
God, the Lord, the Creator of the ends of the earth, fainteth not, neither
is weary? there is no searching of His understanding. Isaiah xl:28.
But the Lord is the true God, He is the living God, and an ever
lasting king. Jeremiah x:io.
And the Lord shall be King over all the earth; in that day shall
there be one Lord, and His name one. Zechariah xiv:9.
And ye shall know that I am in the midst of Israel, and That I
Am The Lord Your God, and none else, and my people shall never
be ashamed. Joel ii:27.
Looking for that blessed hope, and the glorious appearing of the
great God, and our Saviour Jesus Christ.
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CHRIST AND HIS KINGDOM COME
Who gave Himself for us, that He might redeem us from all
iniquity, and purify unto himself a Peculiar people, zealous of good
works. Titus ii:i3, 14.
And if any man sin, we have an advocate with the Father, Jesus
Christ the righteous:
And he is the propitiation for our sins; and not for ours only,
but also for the sins of the whole world. I John ii:i, 2.
Verily, verily, I say unto you, he that believeth on me hath ever
lasting life.
I am the living bread which came down from heaven; if any man
eat of this bread, he shall live forever; and the bread that I will give is
my flesh which I will give for the life of the world. St. John VK47, 51.
If the Lord had told His disciples to call Him Lord (as every
one knows) He also had meant that after the crucifixion, and resur
rection, they should address Him alone, in the Lord's prayer as Our
Father who art in heaven. Thy kingdom come. Whose kingdom ?
Why Christ's kingdom — our Father who art in heaven. This is the
key to the whole scriptures, this first line of the Lord's prayer.
All those then, who come to Christ, must look to Him, and say
My Father who art in heaven. Hallowed be thy name, and if they do
not, they are then spiritually blind lost souls, still wandering deep
in the woods, until they will come out, and acknowledge Christ
as their dear Father in heaven.
All evangelists, ministers, priests, and rabbis, who have failed
on this all important point, have certainly failed in their missions,
and their preachings have been utterly without life and void, empty.
For as Christ says, For had ye believed Moses, ye would have believed
me; for he wrote of me. (St. John v:46.) It is high time the world had
awakened from such long years of spiritual blindness, and come to
the knowledge of the truth. That it should have been so blind,
seems wonderful, but our Saviour the Lord our God, knows that the
time will come when all with one accord, will see Him as He is, when
they will recognize in Him at last Our Father who art in heaven.
[48]

FAITH AND CHARITY
"This if you will believe it, will be His second coming, when the
whole world begins to look at the Lord Jesus Christ alone as our
Holy Father in heaven. Then everything which is contained in
our Lord's Prayer from the beginning to the end will be fulfilled."
May all recognize this all important truth. Amen and amen.
For the earth shall be filled with the knowledge of the glory of the
Lord, as the waters cover the sea. Habakkuk ii 114.
His name shall endure forever: His name shall be continued as
long as the sun: and men shall be blessed in Him: all nations shall call
Him blessed.
Blessed be the Lord God, the God of Israel who only doeth
wondrous things.
And blessed be His glorious name forever, and let the whole earth
be filled with His glory. Psalm lxxii:i7, 18, 19.
Thy Word is a lamp unto my feet, and a light unto my path.
Psalm cxix:io5.
"Nothing else constitutes spiritual life with men but the
knowledges of truths, and good from the Word applied to life, and
they are applied to life, when man holds them as the laws of his life,
for then he looks to the Lord in everything, and with such the Lord
is present, and gives intelligence, and wisdom and an affection for
them. For the Lord is in the truths with man, since every truth
proceeds from the Lord. Those who are in spiritual affection of
truth, and good have eternal happiness, because heaven with man
is implanted by means of the knowledges of truth and good from
the Word, and a life according to them. Who can ever become spir
itual unless he has some knowledge of the Lord, of heaven, of the
life after death, of faith, and of love, and of the other things that
are the means of salvation ? If a man had no knowledge of these
things he would remain natural; and a merely natural man can have
nothing in common with the angels of heaven who are spiritual.
The exterior mind is called the natural mind, but the interior is
called the spiritual mind. The former, or natural mind is open
by means of the knowledges of the things that are in the world;
[49]

CHRIST AND HIS KINGDOM COME
but the latter, or the spiritual mind by means of the knowledges of
the things that are in heaven, which the Word teaches, and the
church from the Word; by means of these, man becomes spiritual
when he knows them, and lives according to them. He who perse
veres even unto death in love, and faith is saved; for such as he
then is in respect to his life, he thence forth remains to eternity.
Charity is everything that pertains to life, and faith everything that
pertains to doctrine; consequently charity is willing, and doing what
is just and right in every work, and faith is thinking justly, and
rightly. The truths of faith themselves are compared to garments
which cover the goods of charity, or charity itself: for charity is the
body itself, and therefore truths are its garments; or, what amounts
to the same thing, is the soul itself, and the truths of faith are as the
body, which is the clothing of the soul. Spiritual things relatively
to celestial are as a body that clothes the soul, or as garments that
clothe the body. Everyone's human form after death is the more
beautiful in proportion as he has more interiorly loved Divine
truths, and lived according to them; for everyone's interiors are
opened, and formed in accordance with his love, and life; therefore
the more interior the affection is, the more like heaven it is, and in
consequence, the more beautiful the face is. For everyone in the
spiritual world is beautiful according to truths from good, and
intelligence therefrom. Beauty that is from the truths of faith
alone is like that of a painted, or sculptured face, but beauty from
the affection of truth, which is from good, is like that of a living
face animated by love; for such as is the love, or affection that
beams from the form of the face, such is the beauty. Charity is
ruddy, and faith shining white. Charity is ruddy from the flame
of spiritual fire, and faith shining white from the splendor of the
light therefrom."
"The church is 'called spiritual when it acts from charity, or
from the good of charity, never when it says that it is faith without
charity, for then it is not even a church. For what is the doctrine
of faith, but the doctrine of charity? And to what purpose is the
doctrine of faith, but that men should do what it teaches, but that
[ 5o ]

FAITH AND CHARITY
only what it teaches should be done? The spiritual church is there
fore first called a church when it acts from charity, which is the very
doctrine of faith. Just in the same way, what is the commandment
for? Not that a man may know, but that he may live according
to the commandment. For then he has in himself the kingdom of
the Lord, since the kingdom of the Lord consists solely in mutual
love, and its happiness. What can be more agreeable to a man
than to hear, and be persuaded that he may be saved, even if he
live like a wild beast? Peace, taken in the complex, embraces all
things of the Lord's kingdom, both in general, and in particular,
for the state of the Lord's is a state of peace, and in a state of peace
there come forth all the happy states that result from love, and
faith in the Lord."
All thy works shall praise thee, 0 Lord; and thy saints shall
bless thee.
They shall speak of the glory of thy kingdom, and talk of thy
power; To make known to the sons of men His mighty acts, and the
glorious majesty of His kingdom.
Thy kingdom is an everlasting kingdom, and thy dominion en-
dureth throughout all generations . Psalm cxlv:io-i3.
Thine, O Lord, is the greatness, and the power, and the glory, and
the victory, and the majesty: for all that is in the heavens, and in the
earth is thine; thine is the kingdom, 0 Lord, and thou art exalted as
head above all. I Chronicle xxix:i i.

[51]

WHAT THE SOUL IS
(( As regards the soul, of which it is said that it will live after
-**- death, it is nothing else than the man himself who lives
within the body; that is, the interior man who in the world acts
through the body and causes the body to live. This man, when
loosed from the body, is called a spirit, and then appears in a com
plete human form; yet he cannot possibly be seen with the eyes
of the body, but only with the eyes of the spirit; and before the eyes
of the latter he appears like a man in this world. He has senses
(namely, touch, smell, hearing, sight) much more exquisite than in
this world. He has appetites, cupidities, desires, affections, loves,
such as there are in this world, but in a more surpassing degree;
he also thinks as in this world, but more perfectly; he converses
with others; in a word, he is there just as he had been in this world,
insomuch that if he does not reflect upon being in the other life, he
knows not otherwise than that he is in this world, for the life after
death is a continuation of the life in this world. This then is the
soul of man which lives after death. In a word the soul is the man
himself, because it is the inmost man; and therefore its form is fully,
and completely the human form, from which not an iota can be
taken away, and to which not an iota can be added. It is the in
most form of all the forms of the entire body yet it is not life, but
the nearest receptacle of life from God, and thus God's dwelling
place. After death man is a spiritual, or substantial man, because
the substantial was inwardly concealed within the natural, or ma
terial man. The material was to it as a garment, by the casting
off of which the spiritual, or substantial comes forth thus what is
purer, interior, and more perfect. The whole body with all its
sensories is merely an instrument of its soul, or of its spirit; which is
also the reason that when man's spirit is separated from the body,
the body has no sensation whatever, but the spirit afterwards con
tinues to have sensation as before. "
[52]

WHAT THE SOUL IS
"The soul after the life of the body is such as its love is, that
everyone appears in the spiritual world with a face according to
his love. Since love constitutes the life of a man, and man is to
live to eternity either in heaven, or in hell in accordance with the
life he has acquired in the world, it is a matter of the highest im
portance to know how man acquires heavenly love, and becomes
imbued with it, so that his life, which is to have no end, may be
blessed, and happy. Every single affection of a man derives its
existence, and nature from things of his understanding, and at the
same time from those of his will is in his every affection, and even.
in the most individual, or least things of his affection. The quality
of a spirit can be known in the other life from one single idea of his
thought. Indeed angels have from the Lord the power of knowing
at once, when they look upon anyone, what his character is, nor is
there any mistake. It is therefore evident that every single idea,
and every single affection of a man, even every least bit of his
affection, is an image of him, and a likeness of him. "
" It is known in the Christian world that man is born for heaven,
and that if he lives well he will come into heaven, and will there be
associated with angels as one of them; also that a soul, or mind has
been given him which is such that it will live to eternity. To this
may be added that this mind is the man himself; for every man is a
man by virtue of this mind, and such as this mind is, such is the
man. The body with which this mind is clothed and encompassed,
in the world is not in itself the man, for the body cannot be wise
from the Lord, and love Him from itself, but only from its mind;
consequently the body is separated, and cast off when the mind
is about to depart, and become an angel. And when man comes
into angelic wisdom, because the higher degrees of the life of his
mind are opened, for every man has three degrees of life; the lowest
degree is natural, and man is in that while in the world; the second
degree is spiritual, and in that is every angel in the lower heavens;
the third degree is celestial, and in that is every angel in the higher
heavens. And man is an angel so far as the two higher degrees
are opened in the world by means of wisdom from the Lord, and by
I S3]

CHRIST AND HIS KINGDOM COME
means of love to Him, for the Lord alone opens the spiritual degree,
and the celestial degree, and opens them to those only who are wise
from Him; and those are wise from the Lord who cast out the devil,
that is, evil from themselves."
"Wisdom is represented as a palace, magnificent, and highly
adorned, the ascent to which is by twelve steps; and that only from
the Lord through conjunction with Him can anyone reach the first
step, and he ascends in the measure of the conjunction. The twelve
steps to the palace of wisdom signify goods conjoined with truths,
and truths conjoined with goods."
"Furthermore, all perfection increases towards interiors, and
decreases towards exteriors, since interiors are nearer to the Divine,
and are in themselves purer, while exteriors are more remote from
the Divine, and are in themselves grosser. Intelligence, wisdom,
love, everything good, and the resulting happiness, are what con
stitute angelic perfection; but not happiness apart from these, for
such happiness is external, and not internal. " ,
"The head signifies wisdom, and intelligence, as also in the
contrary sense folly, and insanity. If therefore the mind is in the
belief of falsity, and in the love of evil, its entire body that is the
entire man is in a like state. This is clearly evident when man
becomes a spirit, whether good, or evil. Then his whole spiritual
body from head to foot, is wholly such as his mind is. If the mind
is heavenly, the whole spirit, even as to its body is heavenly. If the
mind is infernal, the whole spirit even as to its body is infernal, and
in consequence such a spirit appears in a direful form like a devil,
while the former spirit appears in a beautiful form like an angel
in heaven." "Everything confirmed by the will, and also by the under
standing remains to eternity, because everyone is his own love, and
his own love belongs to his will; also because every man is his own
good or his own evil, everything that is called good, and likewise
evil, belongs to the love. It is from this that every man after
death goes the way of his own love — he that is in a good love to
heaven, and he that is in an evil love to hell, and he finds rest only
[ 54 ]

WHAT THE SOUL IS
in that society where his reigning love is, and what is wonderful,
everyone knows the way; it is like following a scent with the nose.
In the world of spirits ways are seen, some leading to heaven, some
to hell, and each to some particular society. Good spirits go only
in the ways that lead to heaven, and to the society there that is in
the good of their love; and do not see the ways that lead elsewhere;
while evil spirits go only in the ways that lead to hell, and to the
society there that is in the evil of their love; and do not see the
ways that lead elsewhere; or if they see them have no wish to en,ter
,them. The angels declare that the life of the ruling love is never
changed in anyone even to eternity, since everyone is his love; conse
quently to change that love in a spirit is to take away, or extinguish
his life; and for the reason that man after death is no longer capable
of being reformed by instruction, as in the world, because the outmost
plane, which consists of natural knowledges, and affections is then
quiescent, and not being spiritual cannot be opened. The angels
are greatly surprised that man does not know that everyone is
such as his ruling love is, and that many believe that they can be
saved by mercy apart from means, or by faith alone, whatever
their life may be; also that they do not know that Divine mercy
works by means, and that it consists in man's being led by the Lord
both in the world, and afterwards to eternity, and that those who
do not live in evils are led by the Divine mercy. "
"When the spirit of man first enters the world of spirits, which
takes place shortly after his resuscitation, his face and his tone of
voice resemble those he had in the world, because he is then in the
state of his exteriors, and his interiors are not as yet uncovered.
This is man's first state after death. But subsequently his face is
changed, and becomes entirely different, resembling his ruling
affection or ruling love, in conformity with which the interiors of
his mind had been while he was in the world, and his spirit while he
was in the body. For the face of a man's spirit differs greatly
from the face of his body. The face of his body is from his parents,
but the face of his spirit is from his affection, and is an image of it.
When the life of the spirit in the body is ended, and its exteriors
[551

CHRIST AND HIS KINGDOM COME
are laid aside, and its interiors disclosed, it comes into this affection.
This is man's second state, those that had been in good affections
appear with beautiful faces; but those that had been in evil affec
tions, with misshapen faces; for man's spirit viewed in itself, is
nothing but his affection; and the face is its outward form. A man
is where his love is; in heaven if the love is heavenly, in hell if the
love is infernal. The case herein is like that of two beautiful women,
one of whom is inwardly wholly rotten from whoredom, and the
other absolutely pure within from chastity, or genuine conjugal love.
Their outward forms are alike, but their inward forms differ as do
heaven and hell."
For as he thinketh in his heart so is he. Proverbs xxiii :j.
The thoughts of the wicked are an abomination to the Lord: but
the words of the pure are pleasant words. Proverbs xv:26.
The Lord is far from the wicked; but he heareth the prayer of the
righteous. Proverbs xv:29.
For what is a man profited, if he shall gain the whole world, and
lose his own soul? or what shall a man give in exchange for his soul?
St. Matthew xvi :i6.
"All spirits in the other life are distinguished in the following
manner: those who desire evil against others are infernal, or dia
bolical spirits; but those who desire good to others are good, and
angelic spirits. A man can know among which he is, whether among
the infernals, or among the angelic; if he intends evil to his neighbor,
thinks nothing but evil concerning him, and actually does it when
he can, and takes delight therein, he is among the infernals, and
also becomes infernal in the other life; whereas the man who intends
good to his neighbor and thinks nothing but good respecting him,
and actually does it when he can, is among the angelic spirits and
also becomes an angel in the other life. This is the distinctive char
acteristic. Let everyone examine himself by this, in order to learn
what he is. That a man does no evil when he is unable or afraid
to do it, amounts to nothing; or that he does good for the sake of
[56}

WHAT THE SOUL IS
self; for these are external things that are removed in the other life.
A' man there is such as he thinks and intends. "
"When men have had no life of charity — that is, no mutual
love — during their bodily life, it is utterly impossible to receive
it in the other life, because they are averse to, and hate it, for after
death the same life remains with us that we have lived here. When
such persons merely approach a society where there is the life of
mutual love, they tremble, shudder, and feel torture. All experience
in heaven attests that the Divine that goes forth from the Lord,
and that affects angels and makes heaven, is love; for all who are in
heaven are forms of love, and charity, and appear in ineffable beauty,
with love shining forth from their faces and from their speech and
from every particular of their life. Moreover, there are spiritual
spheres of life emanating from, and surrounding every angel, and
every spirit, by which their quality, in respect to the affections of
their love, is known, sometimes at a great distance. For with
everyone these spheres flow forth from the life of his affection, and
consequent thought, or from the life of his love, and consequent
faith. The spheres that go forth from the angels are so full of love
as to affect the inmosts of life of those who are with them. Celestial
love is love to the Lord, and the derivative love toward the neighbor.
They who are in this love are most closely conjoined with the Lord,
and are therefore in the inmost heaven where they are in a state of
innocence, and wholly as loves in form. Others are not able to go
near them, and therefore when they are sent to others, they are
encompassed by other angels, by whom the sphere of their love is
tempered, which would otherwise throw into a swoon those to
whom they are sent; for the sphere of their love penetrates even to
the marrows. Innocence is the being (esse) of all good, and that
good is therefore so far good as it has innocence in it, consequently
that wisdom is so far wisdom as it partakes of innocence; and the
same is true of love, charity and faith, and therefore no one can enter
heaven unless he possesses innocence. Because innocence with the
angels of heaven is the very being (esse) of good, it is evident that
the Divine good that goes forth from the Lord is innocence itself,
[ 57 1

CHRIST AND HIS KINGDOM COME
for it is that good that flows into angels, and affects their inmosts,
and arranges, and fits them for receiving all the good of heaven.
From all this it can be seen that all innocence is from the Lord. For
this reason the Lord is called in the Word a lamb, a lamb signifying
innocence. Because innocence is the inmost in all the good of
heaven, it so affects minds that when it is felt by anyone — as when
an angel of the inmost heaven approaches — he seems to himself to
be no longer his own master and is moved, and as it were, carried
away by such a delight that no delight of the world seems to be
anything in comparison with it."
"There are two inmost things of heaven, namely, innocence,
and peace. These are said to be inmost things because they pro
ceed directly from the Lord. From innocence comes every good of
heaven, and from peace every delight of good. Every good has
its delight; and both good, and delight spring from love, for whatever
is loved is called good, and is also perceived as delightful. From this
it follows that these two inmost things, innocence and peace, go forth
from the Lord's Divine and move the angels from what is inmost. "
And He is the head of the body, the church: who is the beginning,
the first born from the dead; that in all things he might have the pre
eminence. For it pleased the Father that in Him should all fulness dwell.
Colossians i:i8, 19.

58]

THE DECALOGUE, OR THE TEN
COMMANDMENTS i.
Thou shalt have no other gods before me.
II.
Thou shalt not make unto thee any graven image, or any likeness
of anything that is in heaven above, or that is in the earth beneath, or
that is in the water under the earth; thou shalt not bow down thyself
to them nor serve them; for I the Lord thy God am a jealous God, visiting
the iniquity of the fathers upon the children unto the third, and fourth
generation of them that hate me; and shewing mercy unto thousands of
them that love me, and keep my commandments. III.
Thau shalt not take the name of the Lord thy God in vain; for the
Lord will not hold him guiltless that taketh his name in vain.
IV.
Remember the Sabbath day to keep it holy. Six days shalt thou
labor, and do all thy work: but the seventh day is the Sabbath of the Lord
thy God: in it thou shalt not do any work, thou, nor thy son, nor thy
daughter, thy manservant, nor thy maidservant, nor thy cattle, nor
thy stranger that is within thy gates; for in six days the Lord made
heaven, and earth, the sea, and all that in them is, and rested the seventh
day; wherefore the Lord blessed the Sabbath day, and hallowed it.
V.
Honor thy father, and thy mother: that thy days may be long upon
the land which the Lord thy God giveth thee.
VI.
Thou shalt not kill. VII.
Thou shalt not commit adultery. 159}

CHRIST AND HIS KINGDOM COME
VIII.
Thou shalt not steal.
IX.
Thou shalt not bear false witness against thy neighbor.
X.
Thou shalt not covet thy neighbor's house; thou shalt not covet
thy neighbor's wife, nor his manservant, nor his maidservant, nor his
ox, nor his ass, nor anything that is thy neighbor's. Exodus xx 13-17.
"The laws of spiritual life, the laws of civil life, and the laws
of moral life are set forth in the ten commandments of the deca
logue; in the first three, the laws of spiritual life, in the four that
follow the laws of civil life, and in the last three the laws of moral
life. Religion with man consists in a life according to the Divine
commandments, which are contained in a summary in the decalogue.
He that does not live according to these can have no religion, since
he does not fear God, still less does he love God; nor does he fear
man, still less does he love him. Can one who steals, commits
adultery, kills and bears false witness, fear God, or man? Never
theless every one is able to live according to these commandments;
and he who is wise does so live as a civil man, as a moral man, and
as a material man. And yet he who does not live according to
them as a spiritual man cannot be saved; since to live according
to them as a spiritual man, means to live so, for the sake of the
Divine that is in them, while to live according to them as a civil
man, means for the sake of justice, and to escape punishments in
the world; and to live according to them as a moral man, means for
the sake of honesty, and to escape the loss of reputation, and honor;
while to live according to them as a material man, means for the
sake of what is human, and to escape the repute of having an un
sound mind. All laws, civil, moral, and material, prescribe that
one must not steal, must not commit adultery, must not kill, must
not bear false witness, and a man is not saved by shunning these
[ 60 ]

THE DECALOGUE, OR THE TEN COMMANDMENTS
evils from these laws alone, unless he shuns them as sins. For with
such a man there is religion, and a belief that there is a God, a heaven,
and a hell, and a life after death. Everyone who makes these com
mandments the principles of his religion becomes a citizen, and an
inhabitant of heaven. Most nations know these commandments,
and make them the principles of religion, and live according to them,
because God so wills, and has commanded. Through this they
have communication with heaven, and conjunction with God, conse
quently they are saved. But most in the Christian world at this
day do not make them the principles of their religion, but only of
their civil, and moral life. Who at this day can believe that the
love of adultery is the fundamental love of all infernal, and diabolical
loves, and that the chaste love of marriage is the fundamental love
of all heavenly, and divine loves ? Who at this day can believe that
he who is in the love of adultery believes nothing of the Word, thus
nothing of the church, and even in his heart denies God, and on the
other hand that he who is in the chaste love of marriage, makes one
with religion, and the lasciviousness of adultery makes one with
naturalism, or materialism? The man therefore, who confirms
himself in adulteries, and commits them from the favor, and consent
of his will, and turns away from marriage, closes heaven to himself,
until he ceases to believe anything of the church, or of the Word,
and becomes a wholly sensual man, and after death an infernal
spirit; for, as has been said above, adultery is hell, and thus an
adulterer is a form of hell. Those who are in the hells are sensual,
and more so the more deeply they are in them. Hell is from adul
teries, because adultery is from the marriage of evil, and falsity,
from which hell in the whole complex is called adultery; while
heaven is from marriages, because marriage is from the marriage of
good, and truth, from which heaven in its whole complex is called
a marriage." *
And I say unto you, Whosoever shall put away his wife except it
be for fornication, and shall marry another, committeth adulteny: and
who so marrieth her which is put away doth commit adultery.
St. Matthew xix 19.
[61]

CHRIST AND HIS KINGDOM COME
Whoso committeth adultery with a woman lacketh understanding:
he that doeth it destroy eth his own soul. Proverbs vr.32.
For this ye know, that no whoremonger, nor unclean person, nor
covetous man, who is an idolator, hath any inheritance in the Kingdom
of Christ, and of God. Ephesians v:$.
For without are dogs, and sorcerers, and whoremongers, and
murderers, and idolaters, and whosoever loveth, and maketh a lie.
Revelations xxii:i5.
"The law of order that thou shalt do to thy neighbor as thou
wouldst have another do to thee, consequently that, what thou doest
to another shall be done to thee, is evident from the fact that to give
soul for soul, eye for eye, tooth for tooth, and so forth, denotes that
as thou hast done to another, so shall it be done to thee. Such is the
law in the spiritual world. He who there does good to another from
his heart, receives the like good. Consequently he who does evil to
another from his heart, receives the like evil. For good that is from
the heart is conjoined with its reward, and evil that is from the
heart is conjoined with its punishments; therefore there is heaven
for the good, and hell for the evil. Hell and heaven are near to man,
yea in man; hell in an evil man, and heaven in a good man. More
over, everyone comes after death into that hell, or into that heaven
in which he has been while in the world. But the state is then
changed; the hell which was not perceived in the world becomes
perceptible, and the heaven which was not perceived in the world
becomes perceptible; the heaven full of all happiness, and the hell
of all unhappiness."
Neither shall they say, Lo here! or, lo there! for, behold, the King
dom of God is within you. St. Luke xvii:2i.
The wicked shall be turned into hell, and all the nations that
forget G»d. Psalm ix:i7.
"We talk of breaking law; we can only break ourselves against
it. But if we sin against Love we do destroy her; we take from her
the power to redeem, and sanctify us. Believe, then in hell, because
you believe in the love of God — not in a hell into which God con-
[62]

THE DECALOGUE, OR THE TEN COMMANDMENTS
demns men of his will, and pleasure, but in a hell into which men
cast themselves from the very face of his love in Jesus Christ. The
place has been painted as a place of fires, but when we contemplate
that men come to it with the holiest fires in their nature quenched,
we shall justly feel it is rather a dreary waste of ash, and cinder,
strewn with snow — some ribbed, and frosted Arctic Zone silent in
death, for there is no love, and no love because men in rejecting,
and abusing her have slain their own power ever again to feel her
presence." "It is known that in the Word the Decalogue is called by way
of eminence the Law, because it contains all things of doctrine, and
life, the complex of all things of religion. It was written on two
tables, one of which contained in the complex all things that look
to God, and the other in the complex all things that look to man. "
"To be withdrawn from evils, is to be regenerated, and thus
to be saved is mercy, which is not, as it is believed, immediate,
but mediate, that is, for those who desist from evils and so admit
from the Lord the truth of faith and the good of love into their life.
Immediate mercy, namely such as would be for everyone merely
at God's good pleasure, is contrary to Divine order; and that which
is contrary to Divine order is contrary to God; because order is from
God, and His Divine in heaven is order. To receive order into
one's self is to be saved', and this is effected solely by living according
to the Lord's commandments. Man is regenerated to the end that
he may receive into himself the order of heaven, and he is regen
erated by means of faith, and the life of faith, which is charity.
He who has order in himself is in heaven, and also is heaven in a
certain image; but he who has it not is in hell, and is hell in a certain
image. The one cannot possibly be changed, and transferred into
the other by immediate mercy, for they are opposites, because evil
is opposite to good, and in good there are life, and heaven, but in
evil, there are death, and hell. That the one cannot be transferred
into the other is taught by the Lord in Luke xvi:26."
And beside all this, between us, and you there is a great gulf fixed;
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CHRIST AND HIS KINGDOM COME
so that they which would pass from hence to you cannot; neither can
they pass to us, that would come from thence.
"Moreover if immediate mercy were possible, all in the world
would be saved, without exception, and there would be no hell, for
the Lord is mercy itself, because He is love itself which wills the
salvation of all, and the death of none."
"The life of man cannot be changed after death. It then
remains such as it had been. For the quality of man's spirit is in
every respect the same as that of his love, and an infernal love can
never be transcribed into heavenly love, because they are opposite.
Hence it is evident that all who come into hell remain there to
eternity. Evil in man is hell in him, for it is the same thing whether
you say evil, or hell. And since man is the cause of his own evil,
he is led into hell, not by the Lord but by himself. For so far is the
Lord from leading man into hell, that it is He who delivers man from
hell, and this He does so far as man does not will, and love to be in
his own evil, or in evil. He who wills, and loves evil in the world,
wills, and loves the same evil in the other life, but he no longer
suffers himself to be withdrawn from it. If therefore, a man is in
evil he is tied to hell, and in respect to his spirit is actually there,
and after death desires nothing so much as to be where his evil is,
consequently it is man who casts himself into hell after death, and
not the Lord. Evil is heavy, and has in itself a tendency to fall
into hell. It is the order universal in the other life that evil punishes
itself, and likewise falsity; thus that in evil, and falsity is its own
punishment. And because there is such order that evil punishes
itself or, what is the same, that an evil man rushes into punishment
answering to his evil."
His own iniquities shall take the wicked himself, and he shall be
holden with the cords of his sins. Proverbs v:22.
"Man when born is not in any society either heavenly or
infernal, being without thought, and yet is born for eternal life.
It follows that, in the course of time, he either opens heaven, or
opens hell to himself, and enters into societies, and becomes an
[64]

THE DECALOGUE, OR THE TEN COMMANDMENTS
inhabitant either of heaven, or of hell, even while he is in the
world. Man becomes an inhabitant of the spiritual world because
that is his real dwelling place and, as it is called, his native land for
there he is to live to eternity after he has lived some years in the
natural world. From this it may be concluded how necessary it is
for a man to know what it is in him that opens heaven and leads
him into its societies, and what it is that opens hell and leads him
in its societies. Here let it be said that a man lets himself more and
more into the societies of heaven, successively according to the
increase of wisdom, and into more and more interior societies suc
cessively according to the increase of the love of good. But it is
man who opens hell to himself, while it is the Lord who opens
heaven to man. So as man is, in the spiritual world as to his head,
that is as to his mind, so is he either in heaven, or in hell and where
the mind is there the whole man with the head and body is when
he becomes a spirit. Moreover man is wholly such as his con
junction is with the societies of the spiritual world; such an angel
as his conjunction is with the societies of heaven; and such a devil
as his conjunction is with the societies of hell. An angel man,
. and a devil man in externals appear alike, but in internals they are
-wholly unlike, therefore when external things are laid aside by
death they are manifestly unlike. The one is taken up into heaven,
and the other is taken down into hell.
"The thought alone that there is a God, and that the Lord is
the God of heaven, opens heaven and presents man as present there,
and yet so slightly as to be almost unseen, appearing afar off as in
the shade. But in proportion as his thought of God becomes more
full, true and just, he appears in the light. Thought becomes more
full by the knowledges of truth from the Word that pertain to
faith, and of good that pertain to love; for all things from the Word
are Divine, and Divine things taken together are God. The
thought of what God is, is so great that it fills heaven, and makes all
-the wisdom of the angels, which is ineffable, for in itself it is infinite.
The idea of God in heaven is the Lord, for the angels of heaven are
in the Lord, and the Lord in them; consequently to think of any
[65]

CHRIST AND HIS KINGDOM COME
other God than the Lord is to them impossible. Everyone acknowl
edges God and is conjoined with Him according to the good of his
life, for the reason that good of life is like the good that is in the
Lord, and that thus comes from the Lord, so when man is in the
good of life conjunction is effected. With evil of life the opposite
is true. This rejects the Lord and those who deny God in the
world deny Him after death, and they acquire an organization which,
taken on in the world, remains to eternity. That acknowledgment
of God causes a conjunction of God with man, and of man with
God; and the denial of God causes separation. It is therefore
evident that so far as anyone knows the Lord, and from his knowl
edge thinks about Him, so far the Lord is present; and so far as
anyone acknowledges the Lord from an affection of love so far the
Lord is conjoined to him. Good of life, or living rightly, is shunning
evils because they are against religion, thus against God."
Follow peace with all men, and holiness, without which no man
shall see the Lord. Hebrews xii :i4.
I am come that they might have life, and that they might have it
more abundantly. St. John x:io.
For whoso findeth me findeth life, and shall obtain favor of the
Lord. Proverbs viii-35.
All persons, and peoples of all nations, kindred and tongue, who
are in darkness, and in dense ignorance, who have no Bibles, (which
everyone should have) let them be taught the Lord's precious Ten
Commandments, Exodus, Chapter xx:3-i7 verses, with their pre
cepts deeply inscribed on their hearts, and let them also know this,
that the devil is for war, and all unrighteousness, but Christ, is for
peace and all righteousness. Then let Christ be crowned, King
Love, King of Kings, and Lord of Lords, and let His Kingdom come,
and His will be done on earth as it is in heaven. For His is the
Kingdom, and the power, and the glory, for ever. Amen and amen.
Whoso despiseth the Word shall be destroyed: but he that fear eth
the commandment shall be rewarded. Proverbs xiii :i3-
[66 ]

THE DECALOGUE, OR THE TEN COMMANDMENTS
Righteousness exalteth a nation, but sin is a reproach to any peo
ple. Proverbs xiv 134.
They shall come with weeping, and with supplications will I lead
them: I will cause them to walk by the rivers of waters in a straight
way, wherein they shall not stumble; for I am a Father to Israel.
Jeremiah xxxi :g.
Therefore turn thou to thy God: keep mercy and judgment, and
wait on thy God continually. Hosea xii :6.
For there is one God, and one mediator between God and men, the
man Christ Jesus. I Timothy ii ;^_
Bless the Lord, O my soul: and all that is within me, bless His
holy name.
Bless the Lord, ye His angels, that excel in strength, that do His
commandments, hearkening unto the voice of His word. Psalm ciii:i,20.
For the kingdom is the Lord's: and He is the governor among
the nations. Psalm xxii :28.
Lift up your heads, 0 ye gates; and be ye lift up ye everlasting
doors; and the King of Glory shall come in.
Who is this King of Glory? The Lord strong and mighty, the
Lord mighty in battle.
Lift up your heads, O ye gates, even lift them up, ye everlasting
doors; and the King if Glory shall come in.
Who is this King of Glory? The Lord of Hosts, He is the King of
Glory. Psalm xxiv:7-io.
"That there will be a new church when the Lord shall come in
glory, which is also meant by a new heaven, and a new earth, in like
manner as with every regenerate man, who becomes a man of the
church, or a church, and whose internal man, when he has been creat
ed anew, is called a new heaven, and his external man a new earth.
For the regenerate man is an altogether new man formed by the
Lord and this is why he is said to be created anew. Through re
generation man receives real life from the Lord; for before this he
cannot be said to have lived; the life of the world and of the body not
[67]

CHRIST AND HIS KINGDOM COME
being life, but only that which is heavenly, and spiritual. More
over there is also a last judgment for every man when he dies, for
then according to what he has done in the body, he is adjudged
either to death or to life that is to hell, or to heaven."
For the wages of sin is death; but the gift of God is eternal life
through Jesus Christ our Lord. Romans vi :23.
And that ye put on the new man, which after God is created in
righteousness, and true holiness. Ephesians iv.24.
. . . .the Lord appeared to Abram, and said unto him, I am the
almighty God; walk before me, and be thou perfect. Genesis xvii :i .
Ye shall therefore keep my statutes, and my judgments: which if
a man do, he shall live in them: I amthe Lord. Leviticus xviii :5.
Ye shall not steal, neither deal falsely, neither lie one to another.
And ye shall not swear by my name falsely, neither shalt thou
profane the name of thy God: I am the Lord.
Thou shalt not defraud thy neighbor, neither rob him: the wages of
him that is hired shall not abide with thee all the night until the morning.
Ye shall keep my sabbaths, and reverence my sanctuary: I am the
Lord. Ye shall do no unrighteousness in judgment, in meteyard, in
weight, or in measure.
Just balances, just weights, a just ephah, and a just hin shall ye
have: T am the Lord your God. Leviticus xix:i 1,12, 13, 30, 35, 36.
Sanctify yourselves therefore, and be ye holy, for I am the Lord
your God.
And ye shall keep my statutes and do them: I am the Lord which
sanctify you.
For everyone that curseth his father or his mother shall be surely
put to death: he that curseth his father or his mother; his blood shall be
upon him.
And the man that committeth adultery with another man's wife even
he that committeth adultery with his neighbor's wife, the adulterer
and the adulteress shall surely be put to death.
[ 68 ]

THE DECALOGUE, OR THE TEN COMMANDMENTS
Ye shall therefore keep all my statutes, and all my judgments, and
do them. And ye shall be holy unto me: for I the Lord am holy, and have
severed you from other people that ye shall be mine.
Leviticus xx :j, 8, 9, 10, 22, 26.
Know therefore this day, and consider it in thine heart, that the
Lord He is God in heaven above, and upon the earth beneath; there is
none else.
Thou shalt keep therefore his statutes, and his commandments,
which I command this day, that it may go well with thee, and with thy
children after thee, and that thou mayest prolong thy days upon the
earth, which the Lord thy God giveth thee. Deuteronomy ^39-40.
And the Lord hath avouched thee this day to be his peculiar people,
as he hath promised thee and that thou shouldst keep all his command
ments; And to make thee high above all nations which he hath made, in
praise, and in name, and in honour; and that thou mayest be a holy
people unto the Lord thy God, as he hath spoken.
Deuteronomy xxvi:i8-i9.
The Lord shall establish thee a holy people unto himself, as he hath
sworn unto thee if thou shalt keep the commandments of the Lord thy
God and walk in his ways.
And all people of the earth shall see that thou art called by the
name of the Lord; and they shall be afraid of thee. That means
Christians. And the Lord shall make thee the head, and not the tail; and thou
shalt be above only, and thou shalt not be beneath; if that thou hearken
unto the commandments of the Lord thy God which I command thee this
day, to observe and do them:
But it shall come to pass, if thou wilt not hearken unto the voice of
the Lord thy God, to observe to do all his commandments and his statutes
which I command thee this day; that all these curses shall come upon
thee, and overtake thee:
[69]

CHRIST AND HIS KINGDOM COME
The Lord shall send upon thee cursing, vexation, and rebuke, in all
that thou settest thine hand unto for to do, until thou be destroyed, and
until thou perish quickly; because of the wickedness of thy doings,
whereby thou hast forsaken me.
Because thou servedst not the Lord thy God withjoyfulness, and with
gladness of heart, for the abundance of all things.
The Lord shall bring a nation against thee from far, from the end
of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt
not understand. A nation of fierce countenance, which shall not regard the person of
the old, nor shew favor to the young.
Deuteronomy xxviii :g, io, 13, 15, 20, 47, 49, 50.
See, I have set before thee this day life and good, and death, and evil.
In that I command thee this day to love the Lord thy God, to walk
in his ways, and to keep his commandments and his statutes and his
judgments, that thou mayest live, and multiply; and the Lord thy God
shall bless thee in the land whither thou goest to possess it.
I call heaven and earth to record this day against you, that I have
set before you life and death, blessing and cursing; therefore choose life.
That thou mayest love the Lord thy God, and that thou mayest obey
his voice, and that thou mayest cleave unto him: for he is thy life, and
the length of thy days. Deuteronomy xxx: 15, 16, 19, 20.
Thou, 0 Lord, art our Father, our Redeemer; thy name is from
everlasting. Isaiah lxiii:i6.
Blessed are they that keep his commandments and that seek him
with the whole heart.
They also do no iniquity; they walk in his ways.
Open thou mine eyes, that I may behold wondrous things out of
thy law. Teach me, 0 Lord, the way of thy statutes; and I shall keep it unto
the end. Give me understanding, and I shall keep thy law; yea, I shall
observe it with my whole heart.
[7oj

THE DECALOGUE. OR THE TEN COMMANDMENTS
Thy righteousness is an everlasting righteousness, and thy law is
the truth. Salvation is far from the wicked: for they seek not thy statutes.
Thy Word is true from the beginning: and every one of thy righteous
judgments endureth forever.
Great peace have they which love thy law: and nothing shall off end
them. My tongue shall speak of thy Word: for all thy commandments are
righteousness. Psalms cxix:2, 3, 18, 33, 34, 142, 155, 160, 165, 172.
Happy is the man that findeth wisdom, and the man that getteth
understanding. For the merchandise of it is better than the merchandise of silver,
and the gain thereof than fine gold. Proverbs iii -.13, 14.
For wisdom is better than rubies; and all the things that may be
desired are not to be compared to it. Proverbs viii :i 1 .
Wisdom is the principal thing; therefore get wisdom: and with all
thy getting get understanding. Proverbs iv q.
Let us hear the conclusion of the whole matter: Fear God, and keep
his commandments: for this is the whole duty of man.
For God shall bring every work into judgment, with every secret
thing, whether it be good, or whether it be evil. Ecclesiastes xii:i3, 14.
Finally, the interpretation of the Scriptures is this, the Lord
did not mean that the Jewish nation themselves were to be the head,
and the rest of the world the tail, but those who were to be of His
Kingdom, and were called by His name known as Christians, that
were to be the head, and not the tail. Those who loved the light,
rather than darkness, who obeyed His commandments, and did them,
were the ones to be the head, while those who were not, and did not,
were of the devil the tail, and of his kingdom, which is darkness,
and all unrighteousness. Light and darkness, hope and despair,
wisdom and ignorance, love and hate, happiness and unhappiness,
peace and war, are what make the differences between the two
[71]

CHRIST AND HIS KINGDOM COME
kingdoms. Which one would you choose, heaven or hell, the Lord
or the devil? Choose now whom ye would serve.
No man can serve two masters: for either he will hate the one and
love the other; or else he will hold to the one and despise the other.
Ye cannot serve God and Mammon. St. Matthew vi:24.
Remember the former things of old: for I am God, and there is none
else; I am God, and there is none like me. Isaiah xlvi :g.

[72]

EXHORTATION TO RE
PENTANCE
'•I he soul that sinneth, it shall die. The son shall not bear the
¦*- iniquity of the father, neither shall the father bear the iniquity of
the son: the righteousness of the righteous shall be upon him, and the
wickedness of the wicked shall be upon him.
But if the wicked will turn from his sins that he hath committed, and
keep all my statutes, and do that which is lawful, and right, he shall
surely live, he shall not die.
All his transgressions, that he hath committed they shall not be
mentioned unto him, in his righteousness that he hath done he shall live.
Have I any pleasure at all that the wicked should die? saith the
Lord God: and not that he should return from his ways, and live?
But when the righteous turneth away from his righteousness, and
committeth iniquity, and doeth according to all the abominations that
the wicked man doeth, shall he live? All his righteousness, that he hath
done shall not be mentioned: in his trespass that he hath trespassed, and
in his sin that he hath sinned, in them shall he die.
Yet ye say, The way of the Lord is not equal. Hear now, 0 house
of Israel: Is not my way equal, are not your ways unequal?
When a righteous man turneth away from his righteousness, and
committeth iniquity, and dieth in them; for his iniquity that he hath
done shall he die.
Again, when the wicked man turneth away from his wickedness
that he hath committed, and doeth that which is lawful, and right, he
shall save his soul alive.
Because he considereth and turneth away from all his transgres
sions that he hath committed, he shall surely live, he shall not die.
Yet saith the house of Israel, The way of the Lord is not equal. 0
house of Israel, are not my ways equal? are not your ways unequal?
Therefore I will judge you, 0 house of Israel, everyone according to
[73l '

CHRIST AND HIS KINGDOM COME
his ways, saith the Lord God. Repent, and turn yourselves from all your
transgressions; so iniquity shall not be your ruin.
Cast away from you all your transgressions, whereby ye have
transgressed; and make you a new heart, and a new spirit: for why
will ye die, 0 house of Israel?
For I have no pleasure in the death of him that dieth, saith the
Lord God; wherefore turn yourselves and live ye. Ezekiel xviii :2o-32.
The Lord is not slack concerning his promise, as some men count
slackness; but is long suffering to us-ward, not willing that any should
perish, but that all should come to repentance. II Peter iii :g.
And Jesus answering said unto them. They that are whole need
not a physician; but they that are sick.
I came not to call the righteous, but sinners to repentance.
St. Luke v:3i, 32.
For the Son of man is come to seek, and to save that which was lost.
St. Luke xix:io.
"Every man has an internal, and an external; but they differ
with the good, and the evil. With the good, the internal is in
heaven, and in its light, and the external is in the world, and in its
light, which light with them is illumined by the light of heaven, so
that the internal, and the external act as one, like the efficient cause,
and the effect, or like what is prior, and what is posterior. But with
the evil, the internal is in the world, and its light; as is also the ex
ternal; for which reason they see nothing from the light of heaven,
but only from the light of the world, which they call the light of
nature. Hence it is that to them the things of heaven are thick
darkness, whilst the things of the world are in light. From this it is
manifest that the good have both an internal and an external man,
but that the evil have not an internal, but only an external."
"The internal man is called the spiritual man, because it is in
the light of the heavens, which light is spiritual; and the external
man is called the natural man, because it is in the light of the world,
which light is natural, or material. The man whose internal is in
[74]

EXHORTATION TO REPENTANCE
the light of heaven, and whose external is in the light of the world, is
a spiritual man as to both; but the man whose internal is not in the
light of heaven, but only in the light of the world, in which is his
external also, is a natural man as to both. The spiritual man is
called in the Word living, but the natural, or material man is called
dead. "
"The internal spiritual man, regarded in himself, is an angel
of heaven, and also, during his life in the body, is in society with
angels, although he does not then know it; and after his separation
from the body, he comes among the angels. 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, among whom he also comes after
his separation from the body."
"Before evil spirits, who are recently from the world, cast them
selves into hell, they, above all others, suppose that they will be
received into heaven, believing that only reception is needed and
that everyone, of whatever quality, may of grace be admitted into
heaven. But they are sometimes told that heaven is denied by the
Lord to no one, and that they may be admitted if they are able
to stay there. Some of them are even taken up into the first societies
at the entrance to heaven; but when they come thither they begin
to be tormented and almost suffocated, so distressed is the life of
their thought and will — the life of their thought from principles of
falsity, and the life of their will from a life of evil in the world.
And when they look at themselves in the light there they appear
to themselves as devils, some as corpses, and others as monsters,
and they therefore cast themselves headlong down from that
society, and from its light into some dark infernal mist, where they
recover their former respiration, and where from phantasy they
appear to themselves as spirits not evil. Thus they learn their
quality."

[751

THE HOLY SUPPER
"' I vhe bread, and wine in the Holy Supper signifies the Lord's
-*- love toward the universal race, and the reciprocal love of
man to the Lord. The Holy Supper is introduction into heaven,
and heaven constitutes the body of the Lord. He is present both
universally, and individually; for the Lord is in them, and they
are in Him, and where He is, there is heaven. These two sacra
ments, baptism and the Holy Supper, are the two gates to eternal
life, and every man who allows himself to be prepared, and led by
the Lord, is admitted into, and introduced into heaven. There
are no other universal gates.
"That man is regenerated by these three, the Lord, charity, and
faith acting as one, and that no one can enter heaven unless he
is becoming regenerate. So the Lord can open heaven to none
but the regenerate, and after death introduction into heaven is
given to none else.
"Eternal life, and salvation are impossible without conjunction
with the Lord. That He is eternal life is clearly evident from
certain passages in the Word, as from the following. "
Jesus Christ is the true God, and eternal life. I John v:2o.
"He is also salvation, because this, and eternal life are one.
His name Jesus signifies salvation, and therefore He is called the
Saviour throughout the Christian world. And yet only those come
to the Holy Supper worthily, who are interiorly conjoined with
the Lord, and those are interiorly conjoined with Him who are
regenerated. The Lord then implants charity, and faith in the
midst of him, and makes both of these spiritual. Thus the Lord
conjoins Himself to man, and man conjoins himself to the Lord,
for no conjunction is possible unless it is effected reciprocally.
Those who receive the Lord, that is have faith in Him, and do not
lead an evil life are called Sons of God. "
[76 1

THE HOLY SUPPER
Behold, what manner of love the Father hath bestowed upon
us, that we should be called the sons of God: therefore the world
knoweth us not, because it knew him not.
Beloved] now are we the sons of God, and it doth not yet appear
what we shall be: but we know that, when he shall appear, we shall
be like him; for we shall see him as he is. I John iii:i, 2.
Then Jesus said unto them, Verily, verily, I say unto you, Ex
cept ye eat the flesh of the Son of man, and drink his blood ye have no
life in you.
Whoso eateth my flesh, and drinketh my blood, hath eternal life,
and I will raise him up at the last day.
For my flesh is meat indeed, and my blood is drink indeed.
He that eateth my flesh, and drinketh my blood, dwelleth in me,
and I in him. St. John vi 153-56.
"The Holy Supper is like a signature, a seal, a badge, or a proof
of appointment even to the angels, that those who come to it
worthily are Sons of God and it is also like a key to the house in
heaven where they are to dwell forever, and ever."
"Every religion declines, and is consummated by the inversion
of God's image in man. It is known that man was created into
God's image after God's likeness (Genesis i:26). The image and
likeness of God is this. God alone is love, and wisdom. Man was
created to be a receptacle of both, that his will might be a receptacle
of the Divine love, and his understanding a receptacle of the Divine
wisdom. Therefore man's being an image of God means that he is
a recipient of the Divine wisdom, and his being a likeness of God
means that he is a recipient of the Divine love. In every man of
sound mind there is an ability to receive wisdom from the Lord, that
is, to multiply to eternity, the truths, from which wisdom exists;
also an ability to receive love, that is, to bring forth to eternity
the goods from which love exists. This perpetual bringing forth of
good, and of love therefrom and. perpetual multiplication of truth,
and of wisdom therefrom, is granted to the angels, and also to men
who are becoming angels; and as the Lord is love itself, and wisdom
itself, it follows that man has the ability to conjoin himself to the
[77]

CHRIST AND HIS KINGDOM COME
Lord and the Lord to himself forever. Nevertheless, as man is
finite, the Divine Itself of the Lord cannot be conjoined, but only
adjoined to man, as, for the sake of illustration, the light of the
sun cannot be conjoined to the eye, or the sound of the air to the
ear, but only adjoined to them, thus imparting the ability to see,
and hear. For man is not life in himself, as the Lord is even in
regard to His Human (John v:26); but is only a receptacle of life;
and it is life itself that is adjoined to man, but not conjoined. This
has been added in order that it may be rationally understood how
the Lord and His redemption are wholly present in the Holy Supper."
"It is worthy of mention, since it is wholly unknown in the
world, that the states of good spirits, and of angels are continually
changing, and perfecting, and that they are thereby raised up into
the interiors of the province in which they are and so into nobler
functions; for in heaven there is a continual purification, and so
to speak, a new creation ; and yet the case is such that no angel even
to eternity can possibly attain absolute perfection. The Lord alone
is perfect; in Him and from Him is all perfection."
"It must be borne in mind that in the spiritual world the state
of every nation and people in general, and also of individuals, is in
accordance with their acknowledgment and worship of God; and
that all who in heart acknowledge God, and from this time on, all
who acknowledge the Lord Jesus Christ as God, Redeemer, and
Saviour, are in heaven, while those who do not acknowledge Him are
beneath heaven, where they are taught, and those who accept what
they are taught, are raised up into heaven, but those who do not
are cast down to hell; and to this class belong those who, like the
Socinians, have approached God the Father only, or who like the
Arians, have denied the Divinity of the Lord's Human.

[78]

THRONE OF GOD
A 'nd the four beasts had each of them six wings about him; and
-*¦*¦ they were full of eyes within; and they rest not day and night,
saying, Holy, holy, holy Lord God Almighty, which was, and is, and
is to come.
And when those beasts give glory, and honor and thanks to Him
that sat on the throne, who liveth forever and tver.
The four and twenty elders fall down before him that sat on the
throne, and worship him that liveth forever and ever, and cast their
crowns before the throne, saying:
Thou art worthy, 0 Lord, to receive glory and honor, and power:
for thou hast created all things, and for thy pleasure they are and were
created. Revelations iv :8-i i .
And I beheld, and, lo, in the midst of the throne, and of the four
beasts, and in the midst of the elders, stood a Lamb as it had been slqin,
having seven horns and seven eyes, which are the seven spirits of God
sent forth into all the earth.
And he came and took the book out of the right hand of him that
sat upon the throne.
And when he had taken the book, the four beasts, and four and
twenty elders fell down before the Lamb, having everyone of them harps
and golden vials full of odours which are the prayers of saints.
And they sung a new song, saying, Thou art worthy to take the
book, and to open the seals thereof: for thou wast slain, and hast re
deemed us to God by thy blood out of every kindred and tongue, and
people, and nation;
And hast made us unto our God kings and priests: and we shall
reign on the earth.
And I beheld, and I heard the voice of many angels round about
the throne and the beasts, and the elders: and the numbers of them
was ten thousand times ten thousand, and thousands of thousands;
t79]

CHRIST AND HIS KINGDOM COME
Saying with a loud voice, Worthy is the Lamb that was slain to
receive power, and riches, and wisdom and strength, and honor and
glory and blessing.
And every creature which is in heaven, and on the earth, and under
the earth, and such as are in the sea, and all that are in them, heard
I saying, Blessing, and honour, and glory, and power be unto him that
sitteth upon the throne, and unto the Lamb forever, and ever.
And the four beasts said, Amen. And the four and twenty elders
fell down and worshipped Him that liveth forever and ever.
Revelations v:6-i4.
.*
For the Lamb which is in the midst of the throne shall feed them,
and shall lead them unto living fountains of waters: and God shall
wipe away all tears from their eyes. Revelations vii:i7.
"A Lamb standing as if slain signifies the Lord as to His
Human, not acknowledged in the church as Divine. By Lamb in
the Apocalypse is meant the Lord as to His Divine Human. Since,
therefore, the Lord as to the Divine Human is meant by the Lamb,
and it is said of Him, that He took the book out of the right hand of
Him that sat upon the throne, and afterwards that He opened it, and
loosed the seven seals thereof, and since no mortal could do this
but God alone it follows that by the Lamb is meant the Lord as to
the Divine Human, and by slain that He is not acknowledged as
God as to His Human."
"Having seven horns, signifies His omnipotence. A horn is
frequently mentioned in the Word, and by it is predicted of the
Lord, it signifies omnipotence. The reason why seven horns are
mentioned is because seven signifies all, thus omnipotence. "
" And seven eyes, signifies His omniscience, and Divine wisdom. "
"Which are the seven spirits of God sent forth unto all the earth,
signifies that from the Divine wisdom is derived Divine truth
unto the whole world, where there is religion; for where there is
religion, it is taught that there is a God, and that there is a devil,
and that God is good itself, and that all good is from Him, and
that the devil is evil itself, and that all evil is from him; and as
[80]

THRONE OF GOD
they are opposites, so evil, because it is from the devil, is to be shun
ned, and good, because it is from God, is to be done; consequently in
proportion as anyone does evil, so far he loves the devil, and acts
against God. Such Divine truth is in the whole world where there
is any religion: so that it is only necessary to know what evil is:
and this also is known by all who have any religion ; for the precepts
of all religion are similar to those contained in the Decalogue,
that one must not kill, nor commit whoredom, nor steal, nor bear
false witness. These are the general Divine truths from the Lord
sent forth unto all the earth. Therefore he who lives according to
them because they are Divine truths or the commandments of the
Lord, and thence of religion, is saved. But he who only lives ac
cording to them because they are civil, and moral truths, is not
saved. "
"Those who honor father and mother have heaven and the
happiness there, because in heaven no other father but the Lord
is known, for all there have been generated anew from Him: and
in heaven by mother the church is meant, and in general the kingdom
of the Lord. The church, wherever it may be, is the Lord's king
dom; and a church is a church from the Lord, and from the Word,
and its perfection is according to its acknowledgment of the Lord,
and according to its understanding of the Word. It should be
known that the acknowledgment of the Lord's Divine in His Human,
and making the truths from the Word to be of one's life are the two
principal things of the church; moreover, no one can be in the one
of these unless he is at the same time in the other. For the Lord
flows in with all, as well in the heavens, as on the earth, from His
Divine Human, and not from the Divine separately. Conse
quently those who in their thought separate the Divine of the Lord
from His Human, and look to the Divine of the Father not as in the
Human but as beside it, or above it, thus separated from it, receive
no influx from the Lord, nor thus from heaven, for all who are in
the heavens acknowledge the Lord's Divine Human. Hereafter,
no one among Christians enters heaven, unless he believes in the
Lord God the Saviour, and approaches Him alone, because the Lord
[81]

CHRIST AND HIS KINGDOM COME
is the God of heaven and earth. All who acknowledge the Lord
Jesus Christ as God, Redeemer, and Saviour are in heaven, also
only those who have a conception of the Divine can enter heaven.
The Divine of the Lord in heaven is love, for the reason that love
is receptive of all things of heaven, such as peace, intelligence,
wisdom, and happiness."
At that day ye shall know that I am in my Father, and ye in me,
and I in you. St. John xiv:2o.
"Herein by Father the Lord means the Divine in Himself, He
calls the Father."
Who is a liar but he that denieth that Jesus is the Christ? He is
antichrist that denieth the Father and the Son. I John ii:22.
And the Lord shall be king over all the earth: in that day shall
there be one Lord, and His name One. Zechariah xiv:9.
Therefore my people shall know my name: therefore they shall
know in that day that I am He that doth speak: behold, it is I.
Isaiah lii:6.
That their hearts might be comforted, being knit together in love,
and unto all riches of the full assurance of understanding to the acknowl
edgment of the mystery of God, and of the Father, and of Christ.
Colossians ii:2.
For there are certain men crept in unawares, who were before of
old ordained to this condemnation, ungodly men, turning the grace
of our God into lasciviousness, and denying the only Lord God, and
our Lord Jesus Christ.
Keep yourselves in the love of God, looking for the mercy of our
Lord Jesus Christ unto eternal life.
To the only wise God our Saviour be glory and majesty, both now
and ever. Amen. Jude i:4, 21, 25.
Thus saith the Lord, thy Redeemer, the Holy One of Israel: I
am the Lord thy God which teacheth thee to profit, which leadeth thee
by the way that thou shouldest go.
0 that thou hadst hearkened to my commandments! then had thy
peace been as a river, and thy righteousness as the waves of the sea.
Isaiah xlviii:i7, 18.
[82]

GUIDANCE.
i. Guide me, O thou great Jehovah,
Pilgrim through this barren land.
I am weak, but thou art mighty;
Hold me with thy powerful hand;
Bread of heaven,
Feed me till I want no more.
2. Open thou the crystal fountain,
Whence the healing streams do flow;
Let the fiery cloudy pillar
Lead me all my journey through.
Strong Deliverer,
Be thou still my strength, and Shield.
3. When I tread the verge of Jordan,
Bid my anxious fears subside;
Death of death! and hell's Destruction
Land me safe on Canaan's side;
Songs of praises
I will ever give to thee.

[83]

ALTOGETHER LOVELY.
i. Majestic sweetness sits enthroned
Upon the Saviour's brow;
His head with radiant glories crowned,
His lips with grace o'erflow.
2. No mortal can with Him compare
Among the sons of men;
Fairer is He than all the fair
That fill the heavenly train.
3. He saw me plunged in deep distress,
He flew to my relief;
For me He bore the shameful cross,
And carried all my grief.
4. To Him I owe my life, and breath
.-, And all my joys I have;
He makes me triumph over death.
He saves me from the grave.
5. To heaven, the place of His abode,
He brings my weary feet;
Shows me the glories of my God
And makes my joy complete.
6. Since from His bounty I receive
Such proofs of love divine,
Had I a thousand hearts to give,
Lord, they should all be thine.

[84]

OUR MASTER.
i. Art though weary, art thou languid,
Art thou sore distressed?
" Come to me, saith One, and coming
Be at rest."
2. Hath He marks to lead me to Him,
If He be my guide?
"In His feet and hands are wound-prints
And His side. "
3. Is there diadem, as Monarch
That His brow adorns ?
"Yea, a crown, in very surety;
But of thorns."
4. If I find Him, if I follow
What His guerdon here?
"Many a sorrow, many a labor,
Many a tear."
5. If I ask Him to receive me
Will He say me nay?
.¦; f'Not till earth, and not till heaven
Pass away. "
6. Finding, following, keeping, struggling
Is He sure to bless?
"Saints, apostles, prophets, martyrs,
Answer, Yes."

85]

FEAR NOT.
How firm a foundation, ye saints of the Lord,
Is laid for your faith in His excellent Word!
What more can He say, than to you He hath said,
To you, who for refuge to Jesus have fled!
"Fear not," I am with thee, O be not dismayed,
For I am thy God, I will still give thee aid,
I'll strengthen thee, help thee, and cause thee to stand,
Upheld by my gracious, omnipotent hand.
When through the deep waters I call thee to go
The rivers of sorrow shall not overflow;
For I will be with thee thy trouble to bless,
And sanctify to thee thy deepest distress.
When through fiery trials thy pathway shall lie,
My grace all-sufficient shall be thy supply.
The flame shall not hurt thee; I only design
Thy dross to consume and thy gold to refine.
The soul that on Jesus hath leaned for repose
I will not, I will not desert to his foes;
That soul — though all hell should endeavor to shake,
I'll never — no never — no never forsake.

[86]

LORD OF ALL.
I. All hail the power of Jesus' name,
Let angels prostrate fall;
Bring forth the royal diadem
And crown Him Lord of all.
2. Crown Him, ye martyrs of our God,
Who from His altar call;
Extol the stem of Jesse's rod
And crown Him Lord of all.
3. Ye chosen seed of Israel's race,
Ye ransomed from the fall;
Hail Him who saves you by His grace',
And crown Him Lord of all.
4. Let every kindred, every tribe,
On this terrestrial ball,
To Him all majesty ascribe,
And crown Him Lord of all.
5. Oh, that with yonder sacred throng,
We at His feet may fall;
We'll join the everlasting song,
And crown Him Lord of all.

[87:]

SABBATH MORNING.
Safely through another week,
God has brought us on our way.
Let us now a blessing seek,
Waiting in His courts today;
Day of all the week the best,
Emblem of eternal rest.
While we seek supplies of grace,
Through the dear Redeemer's name
Show thy reconciling face —
Take away our sin, and shame;
From our wordly cares set free, —
May we rest this day in thee.
Here we come thy name to praise;
Let us feel thy presence near;
May thy glory meet our eyes
While we in thy house appear,
Here afford us, Lord, a taste
Of our everlasting feast.
May the gospel's joyful sound
Conquer sinners, comfort saints;
Make the fruits of grace abound,
Bring relief for all complaints;
Thus let all our Sabbaths prove,
Till we rest in thee above.

{88 ]

PROBATION.
A charge to keep I have,
A God to glorify,
A never dying soul to save,
And fit it for the sky.
To serve the present age,
My calling to fulfil;
Oh, may it all my powers engage
To do my master's will!
Arm me with jealous care,
As in thy sight to live;
And oh, thy servant, Lord, prepare
A strict account to give.
Help me to watch, and pray,
And on thyself rely,
Assured if I my trust betray,
I shall forever die.

[89]

WATCH.
My soul be on thy guard
Ten thousand foes arise;
And hosts of sin are pressing hard
To draw thee from the skies.
Oh, watch, and fight, and pray,
The battle ne'er give o'er,
Renew it boldly every day,
And help divine implore.
Ne'er think the victory won,
Nor lay thine armor down;
Thine arduous work will not be done,
Till thou obtain thy crown.
Fight on, my soul, till death
Shall bring thee to thy God!
He'll take thee at thy parting breath
Up to His blest abode. — From Spiritual Songs.

[90]

HOMEWARD BOUND.
Out on an ocean, all boundless we ride.
We're homeward bound, homeward bound.
Tossed on the wave of a rough restless tide,
We're homeward bound, homeward bound.
Far from the safe, quiet harbor we've rode,
Seeking our Father's celestial abode,
Promise of which on us each he bestows.
We're homeward bound, homeward bound.
Wildly the storm sweeps us on as it roars,
We're homeward bound, homeward bound,
Look! yonder lie the bright heavenly shores,
We're homeward bound, homeward bound.
Steady, O pilot! stand firm at the wheel,
Steady! We soon shall outweather the gale.
O how we fly 'neath the loud creaking sail!
We're homeward bound, homeward bound.
— Silver Chord.

[91]

WILL YOU GO!
We're trav'ling home to heaven above.
Will you go? Will you go?
To sing the Saviour's dying love,
Will you go? Will you go?
Millions have reached that blest abode
Anointed kings, and priests to God,
And millions more are on the road.
Will you go? Will you go?

[92]

THE GOLDEN SHORE.
i. We are out on the ocean sailing,
Homeward bound we sweetly glide.
We are out on the ocean sailing
To a home beyond the tide.
{Chorus) All the storms will soon be over,
Then we'll anchor in the harbor.
We are out on an ocean sailing
To a home beyond the tide.
We are out on an ocean sailing
To a home beyond the tide.
2. Millions now are safely landed,
Over on the golden shore.
Millions more are on their journey,
Yet there's room for millions more.
Chorus 3. Spread your sails while heavenly breezes
Gently waft our vessel on.
All on board are sweetly singing,
Free salvation is the song.
Chorus 4. When we all are safely anchored,
We will shout our trials are o'er,
We will walk about the city,
And we'll sing for ever more.
Chorus — Bradbury's New Golden Trio.

[93\

THE SPIRIT'S GRACIOUS CALL
"Say, sinner! hath a voice within
Oft whispered to thy secret soul,
Urged thee to leave the ways of sin,
And yield thy heart to God's control?"
"Sinner! it was a heavenly voice —
It was the Spirit's gracious call;
It bade thee make the better choice,
And haste to seek in Christ thine all. "
"Spurn not the call to life, and light,
Regard in time, the warning kind;
That call thou may'st not alway slight
And yet the gate of mercy find."
"Sinner, perhaps this very day
Thy last accepted time may be;
Oh! shouldst thou grieve Him now away
Then hope may never beam on thee."

[94]

O HAPPY DAY.
O happy day that fixed my choice
On thee my Saviour, and my God!
Well may this glowing heart rejoice
And tell its raptures all abroad.
Happy day, happy day!
When Jesus washed my sins away
He taught me how to watch, and pray,
And live rejoicing every day.

(951

COME UNTO ME.

W. B. BRADBURY.

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fc?  4— -"  ¦  OQ  f^_^p— — Z2 

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1  1  1  U  LJ  1 — i  s— I  lu

With tearful eyes I look around.
Life seems a dark, and stormy sea;
Yet, midst the gloom I hear a sound,
A heavenly whisper, Come to me.
It tells me of a place of rest —
It tells me where my soul may flee;
Oh! to the weary, faint, opprest,
How sweet the bidding, Come to me.
When nature shudders, loth to part
From all I love, enjoy, and see.
When a faint chill steals o'er my heart.
A sweet voice utters, Come to me.
Come, for all else must fall, and die.
Earth is no resting place for thee;
Heavenward direct thy weeping eye.
I am thy portion. Come to me.
O voice of mercy! voice of love!
In conflict, grief, and agony
Support me, cheer me from above,
And gently whisper, Come to me.
[96J

THE LORD'S PRAYER. Chant.

a  :
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GREGORIAN.
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y — 6 —
5=K  e 
i-
p  p. _
9 
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£=pt± — — p ['
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9  1
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Our Father, who art in heaven, hallowed be thy name.
Thy Kingdom come, thy will be done on earth as it is in heaven.
Give us this day our daily bread;
And forgive us our trespasses as we forgive them that trespass
against us.
And lead us not into temptation but deliver us from evil.
For thine is the kingdom, and the power and the glory, forever,
Amen. — Bradbury's New Golden Trio.
C 97>]
TOO LATE.
Late, late, so late! and dark the night and chill!
Late, late, so late! but we can enter still,
"Too late, too late! ye cannot enter now."
No light had we: for that we do repent;
And, learning this, the Bridegroom will relent.
"Too late, too late! ye cannot enter now."
Have we not heard the Bridegroom is so sweet?
O let us in, though late, to kiss His feet!
"No, no; too late! ye cannot enter now." — Song by Lindsay.

[98]

HEAVEN.
Lord Jesus, King of Paradise
Oh, keep us in thy love,
And guide me to that happyland
Of perfect rest above;
Where loyal hearts, and true
Stand ever in the light,
All rapture through and through,
In God's most holy sight.

[99]

SHALL WE KNOW EACH OTHER THERE?
When we hear the music ringing
In the bright celestial dome —
When sweet angels' voices, singing,
Gladly bid us welcome home
To the land of ancient story
Where the spirit knows no care;
In that land of life, and glory —
Shall we know each other there?
When the holy angels meet us,
As we go to join their band,
Shall we know the friends that greet us
In that glorious spirit land?
Shall we see the same eyes shining
On us as in days of yore ?
Shall we feel the dear arms twining
Fondly round us as before?
Yes, my earth-worn soul rejoices,
And my weary heart grows light
For the thrilling angel voices,
And the angel faces bright,
That shall welcome us in heaven
Are the loved of long ago.
And to them 'tis kindly given
Thus their mortal friends to know.
Oh, ye weary, sad, and tossed ones,
Droop not, faint not, by the way!
Ye shall join the loved, and just ones
[ ioo]

In that land of perfect day.
Harp-strings, touched by angel fingers
Murmured in my raptured ear,
Evermore their sweet song lingers —
"We shall know each other there." Rev. R. Lowry.
"He who seldom thinks of heaven is not likely to get there;
the only way to hit the mark is to keep the eye fixed upon it."

t 101 ]

LAST WORDS
We know that we have passed from death unto life, because
we love the brethren.
Hereby perceive we the love of God, because He laid down His
life for us: and we ought to lay down our lives for the brethren.
I John 111:14, 16.
He that loveth not, knoweth not God; for God is love. I John iv:8.
"The quality of the exterior natural is very manifest in the
other life, for the faces of spirits and angels are formed from it, and
according to it. In the light of heaven the interiors, and especially
the intentions, or ends, shine forth through that face. If love to
the Lord, and charity toward the neighbor have formed the interiors,
there is a consequent resplendence in the face and the face itself is
love, and charity in form; but if the love of self, and of the world,
and the derivative hatred, revenge, cruelty, and the like, have
formed the interiors, there is a consequent diabolical expression
in the face, and the face itself is hatred, revenge, and cruelty in
form. From this it is evident what the exterior natural is, and
what is its use, and also what it is when made subject to interior
things, and what it is when interior things are made subject to it."
"Every man is a man not from his face and body, but from
the good of his love, and from the truths of his wisdom; and because
it is from these that a man is a man, every man is also his own
truth and his own good, or his own love, or his own wisdom. Apart
from these he is not a man. But the Lord is good itself and truth
itself, or what is the same, He is love itself, and wisdom itself; and
these are the Word which was in the beginning with God and which
was God, and which became flesh. Thus to be taught from the
Word is to be taught by the Lord Himself, because it is to be taught
[ 102 ]

LAST WORDS
from good itself, and truth itself, or from love itself, and from wisdom
itself, which are the Word as has been said. All those who are
taught by the Lord in the Word are taught a few truths in the world,
but many when they become angels; for the interiors of the Word,
which are Divine spiritual, and Divine celestial things, although
implanted at the same time, are not opened in man until after his
death, thus in heaven, where he is in angelic wisdom, which in com
parison with human wisdom, that is, man's former wisdom, is in
effable." " Man's soul is nothing else than the love of his will, and the
love therefrom of his understanding. The quality of that love is
the quality of the whole man; and that is determined by the way
in which the externals are disposed, in which man and the Lord
co-operate. Consequently, if man attributes all things to himself,
and to the nature, the love of self becomes the soul; but if he attri
butes all things to the Lord, love to the Lord becomes the soul; and
this love is heavenly, while the other is infernal. For the love of
self is the devil; and lusts, and their enjoyments are the evils of his
kingdom, which is hell."

[ 103]

NAMES AND TITLES APPLIED TO
OUR LORD, AND SAVIOUR JESUS CHRIST
IN THE HOLY SCRIPTURES.
Advocate ---------  IJohniin
Almighty ------------- Revelations i:8
Alpha and Omega ---------- Revelations i :8
Bread -------------- St. John vr.41
Bright and Morning Star  - - Revelations xxii:i6
Christ ---------------St. John VK69
Christ the Lord ------------ St. Lukeii:ii
CornerStone -______---- Isaiah xxviii :i 6
Counsellor -------  Isaiah ix:6
Deliverer ------------- Romans xi:26
Door _---__  St. John x:9
Door of the Sheep --  -- St. John x:7
Elect _-_----_--_-_-- Isaiah xlii:i
Emanuel ---- -  St. Matthew 1:23
Everlasting Father ----------- Isaiah ix:6
Faithful, and True --------- - Revelations xix:ii
First-born from the Dead - ------- Colossians i:i8
Friend of Sinners - _______ - St. Matthew xi:i 9
Glory of Israel ------------ St. Luke ii:32
God blessed forever ___________ Romans ix:5
God manifest in the flesh - _____ I Timothy iii :i 6
God of Israel, the Saviour - ______ Isaiah liv:5
God our Saviour - -_--_-____ I Timothy ii .3
God of the whole earth - _______ Isaiah liv:5
Great Shepherd of the Sheep - ______ -Hebrews xiii :20
I am  -__  St. John viii:58
Jesus -------___ ___St. Matthew i:2i
Jesus the King of the Jews  - - St. John xix:i9
[104]

NAMES AND TITLES APPLIED TO OUR LORD, AND SAVIOUR JESUS CHRIST
Judge ---------------- Acts X42
Just __--__----------- Acts 111:14
Just Man ----------- - St. Matthew xxvii :i 9
Just One -------------- Acts vii:52
King ---  _______ St. Luke xix:38
King of Glory _-_--______ Psalm xxiv:7-io
King of Israel ------------ St. John 1:49
King of Kings ----------- I Timothy vi:i5
KingofZion ___________ St. Matthew xxi 15
Lamb -------------- Revelations v:6
Life ______________ St. John xiv:6
Light of the world ---------- St. John viii :i 2
Living Bread -------  St. John vi:5i
Lord ----.-.---.--St. Matthew xxii :43
Lord and Saviour Jesus Christ --  II Peter i:ii
Lord from Heaven _______ I Corinthians xv:47
Lord of all --------------- Acts x^6
Lord of Glory ________  James ii:i
Lord of Hosts ------  Isaiah xliv:6
Lord of Lords __________ Revelations xix:i6
Lord of the dead, and living ------- Romans xiv:9
Lord of the Sabbath ------ --St. Mark 11:2.8
Lord, your Redeemer _____  Isaiah xliii :i4
Man Christ Jesus ----------- I Timothy ii =5
Man of Sorrows ------------- Isaiah liii =3
Mighty God -------------- Isaiah ix:6
Most Holy -------  Daniel ix:24
Most Mighty --- ___  Psalm xlv.3
Prince of Peace ------------- Isaiah ix:6
Redeemer ------  ____Job xix:25
Resurrection -----_-_-,-- St. John xi:25
Rock ____---__---- I Corinthians x:4
Sure Foundation - ---------- Isaiah xxviii :i 6
Shepherd, and Bishop of Souls ------- I Peter ii -.25
The Only Wise God, our Saviour ------- Jude i:25
[ 105 ]

CHRIST AND HIS KINGDOM COME
True God -------------- I John v:2o
True Vine ____________ St. John xv:i
Truth -------------- St. John xiv:6
Way ____---------_ St. John xiv:6
Which is, Which was, Which is to come - - - Revelations i:8
Wonderful -------------- Isaiah ix:6
Word --__-----_--__- St. John i:i
Word of Life -------------- I John i:i
Word of God ----------- Revelations xix:i3
Jesus said unto them, Verily, Verily, I say unto you, Before
Abraham was I am. St. John viii:58.
And God said unto Moses, I AM That I AM; and He said,
Thus shalt thou say unto the children of Israel, I AM hath sent me
unto you. Exodus iii 114.
This is He that came by water, and blood, even Jesus Christ: not
by water only, but by water and blood. And it is the Spirit that beareth
witness, because the Spirit is truth.
For there are three that bear record in heaven, the Father, the Word,
and the Holy Ghost, and these three are One.
And there are three that bear witness in earth, the Spirit, and the
water, and the blood: and these three agree in One.
I John v:6, 7, 8.

The End.

[[ 106 ]

HERE ENDS THOUGHTS AND EXTRACTS ON
CHRIST AND HIS KINGDOM COME. PUB
LISHED BY PAUL ELDER AND COMPANY,
AND SEEN THROUGH THEIR TOMOYE PRESS
UNDER THE TYPOGRAPHICAL DIRECTION
OF HERMAN A. FUNKE IN THE MONTH OF
SEPTEMBER AND THE YEAR NINETEEN
HUNDRED AND SIXTEEN

YALE UNIVERSITY LIBRARY

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