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GOLDEN REED;
OE,
THE
ntc llfasiirf
of
riic
Cjurtlj.
BY
B.
R BARRETT.
"Aud he tiia>. tdkcd wirji ij^e had a (joi+ien Ebf,d and the gates thereof, end. the .wall thereof." Kev. xxi.
to
measure the
city,
15.
NEW YORK:
D.
APPLETON
846
&
COMPANY,
AND
348
BROADWAY.
1855.
UCNOX
AIII9
1912
Enterkp, according
D.
to
Act of Congress,
in the
year 1S55,
by
In the Clerk's Office of the District Court for the Southern District of
CONTENTS.
Intkoduction
CHAPTER
I.
^
15
31
A rational
Religious Belief,
II,
Hereditary Faith,
Renunciation of Error,
III.
41
.
IV.
Spirit,
46
The Innocency
of Error,
.
102
116
131 139
159
X.
A IIeavm-'foi'-]\ialK)m'etan&^ap4 Prgans,
Is
XL
XIL
XIIL
Spirimal
5',r-uth'then oimo!,vahie?
't',''%'i
>'
Spiritual Fa^b^:
Spiritual
>
i
>.
,
176
186
.
lllustrijtio-3rt
, ^
XIV. Character
197
/:
203
218
23*7
XVL
258
268
Jerusalem,
282
EXPLANATION OF KEFEBENCES.
The works
A. C.
of
Arcana
A. E. A. E.
T. C. E.
Apocalypse Explained.
"
"
"
"
'
Apocalypse Eevealed.
True Christian
Eeligion.
H. H.
C. L.
"
Heaven and
Hell.
" "
''
Conjugial Love.
D. P.
D. L. "W.
L. J.
Divine Providence.
Divine Love and Wisdom.
Last Judgment.
i:^oft,inflAtibn
"
Contin. L. J.
\": *
'
'*
^f tjie
J,rfst
JTCtdjibient
N, D.
J.
D.
S. S.
" "
"
,
B. E.
Brie_^ J]:xp(5sitib}i.|
*.
'
".
D. F.
"
Doctrine ^f Fajyi.^
PREFACE.
One
of the striking indications of the
is
New Age
upon
to be seen in the
stanch and
the
are
men
in all Chris-
communions,
that these
is
New
Times.
Not
and
men
more
indifferent to truth
Rather
is
it
because their
and stronger
for
many
the
Age
a higher and
There
is
a dawning
Lord and
6
love to the neighbor
;
PREFACE.
of
above doctrine,
all
permitting a
wide diversity of
belief,
and eschewing
shall,
men
who acknowledge a
in
Prophets of
old,
But such
if
a Church cannot be
it
founded by man.
the
It
must come,
come
at
all,
like
New
'
vision,
Some
New England
universities.
But then he
little
dreamed
;
manner of precious
less did
laid.
And still
he dream
it it
of looking for
for the
in the quarter
name
is
of
Swedenborg was
probably
lunatic.
It
j'umor,
associated in his
wild,
And when
invited to
look into the writings of this man, he was prone to ask, and
in his heart did ask, "
of Naza-
PREFACE.
reth?"
question,
And
as
to those
who
feel
prompted
to ask the
same
this
their
eyes
light
is
in
'
Come
be
and
see.-'
is
a symbolical
title,
which
will
may be
The work
is
nor the
New
Theology
true.
New
as
Word
of
God
expounded
in
rationally understood,
a universal
Church.
There
is
sects in Chris-
too, with
the spirit of
However
this
may
be, I
in
me
sertion,
point
of genuine
is to
catholicity,
no
other
I say
genuine
catholicity
for while
he everywhere
spirit
the
of
toleration,
towards
seems indifferent
to error,
in
our
re-
made
this
ar-
volume consist
entirely of extracts
from Swedenborg,
PREFACE.
titles
here given.
And
quently abandoned,
And
if
nothing
else,
entitled to
for
it is
the chief value to the book, and which are believed to be in the main of such a character as will richly repay a careful
perusal.
The work
is
may be
something towards
out "
from
spirit of sect, of
Brooklyn, March
31, ISoS.
INTEODUCTION.
At
the time of our Lord's advent in the flesh, the
New Church was instituted, which, receiving its name from its divine Founder, has ever since been known as the Christian Church. But it appears from divine prophecy, that this Christian Church, like its predecessor the Jewish, was destined to run its course, to reach its consummation, and to be in turn succeeded by
Jewish Church was consummated, and a
another
New
New Jerusalem.
Church is what is referred to in those prophetic announcements concerning " the Consummation of the Age," incorrectly translated " the end of the luorld ; " and also by the passing away of the former heaven and the former earth, spoken of in the Apocalypse xxi. 1. The passing away of the first heaven, refers to the judgment executed upon that vast assemblage of
of this first Christian
The consummation
10
INTRODUCTION.
commencement
an imagina^'y heaven in that world, and one, thereIt was an assofore, which could not be permanent. ciation of professed Christians, based upon a certain
agreement in externals
state,
;
all,
But,
when
is unfolded and made manifest, their must be broken up, and thus their imaginary heaven must pass away. And at the same time, and in consequence of this event, a higher or more interior, because more spiritual life is opened to
association
a higher, truer,
more permanent, because more real and spiritual ground of union among Christians is disclosed and a higher, or more interior and spiritual sense to the
;
Sacred Scriptures,
ing upon
is
revealed
upon the
clouds,
Word
sense, which,
when
it
and to
meaning of that predicted second appearing of the Lord, which was to be " upon the clouds of heaven, with power and great glory." This higher spiritual sense of the divine Word, which was to be, and has been, unfolded, shows us what is an internal, genuine, and therefore permanent church, and what is an ex-
INTRODUCTION.
ternal,
11
and therefore transitory one. It shows us what sort of a spirit and life must characterize the one and the other. Now the Christian Church hitherto has been, for It has the most part, a merely external church. drawn its instruction from the external or literal sense of the Word, with scarcely an acknowledgment,
spurious,
since the days of the early Fathers, of the existence
It has
demanded an agreement
and has
failed to
recognize, because
it
And
its
doctrinals, being
sense of the Word, as apprehended by the merely external or natural mind, have not been spiritual, nor
suited to the wants of man's spiritual nature. And inasmuch as progress an advance from a lower to a higher, or from an external ani natural to a more internal and spiritual state of life, is the destiny of humanity, therefore the first dispensation of Christianity, yielding to the law of progress, must, in time,
dispensation
of
more
interior
and
spiritual
truth.
Therefore the
first
permanent church. It must, from its very nature, live out its time, come to its end, and be succeeded by a more interior, spiritual, and living church. And the end of that church is what is referred to by the
passing away of the former earth. And the New Christian Church, which was to succeed it, or rather
12
its beautiful,
is
INTRODUCTION.
orderly and compact system of doctrines,
what was representatively foreshadowed by '' the Holy city New Jerusalem/' which John saw " coming down from God out of heaven, prepared as a bride
adorned for her husband."
The
doctrines of the
New
Church are
all
contained in the
its
Word
of the Lord,
and are, therefore, all derived from the Word, which was in the beginning with God, and is God. Thus they may be said to come down from God out of the interior or heavenly sense of His Word. And this is why the Holy City was seen " coming down from God out of heaven/' Its walls and foundations, too, are described
understood according to
spiritual sense,
as consisting of all
manner
New
Jerusalem.
tion, or
And
mental illumination, which would be enjoyed by the New Christian Church an enlightenment produced by the opening and revealing of the spiritual
sense of the
Word
is
the
New New
Jerusalem Dispensation, or the second appearing of Thus it is declared in Matthew, that " as the Lord.
the lightning cometh out of the east, and shineth even
it
is
said of the
Man New
God
did lighten
Lamb
is
And
again
shall
be no night there
INTRODUCTION.
neither light of the sun
;
13
for
the Lord
God
giveth
spirit-
them
light."
And
this
is
ual enlightenment
light of the
moon
Emanuel Swedenbourg
is
vinely appointed instrument in unfolding and reveahng the spiritual sense of the Word or Sacred Scripture,
all
New
Jeru-
When,
therefore,
we
New
Church teaches, we would be understood as referring what is taught in those writings, which are acknowledged to be of standard authority in this church or rather, the theological writings of Swedenborg writings. these the Sacred Scripture as interpreted by And when we speak of the rationality and catholicity of the New Church, we refer to the rationality and Individuals and assocathoHcity of these writings.
to
New
;
Church,
may hold
opinions at variance with the obvious import or general scope of Swedenborg's teachings but the New Church
is
not to be held responsible for any such opinions, however large the majority who favor them. Only what the Lord teaches through his appointed servant
for unfolding
New
Jerusalem,
of the
is
New
Church.
And
14
yield
INTRODUCTION.
them his
Word
men as free and rational beings for freedom and rationality are the truly human faculties. The
New Church
Unlike
its predecessors, it
and that, in order that doctrine may be applied to life, it must be rationally
trine has relation to
received.
And in point of genuine catholicity, the New Church surpasses aU other churches which have
existed within the records of ecclesiastical history.
When
its
understood,
cannot
fail
to
command
admiration of
of which the
all large
and
liberal minds.
be
men
And
if liberty
and
rationality be
among the
char-
15
CHAPTER L
A RATIONAL RELIGIOUS
BELIEF.
When
be true,
any truth
is
if it
and these formulas may express truths, but truths of which our understanding takes no cognizance. In that case, if we acknowledge the truths expressed in
such formulas, we do so only with our
the understanding.
lips,
not with
is
Our acknowledgment
blind
and unintelligent.
We
is
the
we did not receive it at all, or as if the formulas we accept contained falses instead of truths.
same
as if
For
all
genuine truth
life
;
is
practical,
and applicable to
life
;
human
soul.
either to the
clearly
But and
it
it
be
to
life.
All truth
16
life,
and
all
the doc-
and
Word,
are capable
teaching of the
New
from the Churches which have preceded it. Hitherto, Christians have been required to hold their understanding in subjection to their faith, and to accept for
many things which they did not comprehend, and which, had they been allowed or encouraged to exercise the rational faculty, they would have rejected And whenever religious teachers have as untrue.
truth
been too closely questioned concerning doctrines which would not bear a rational examination, it has been
their
habit
matters
behind this word, they betray a consciousness that their doctrine or system is defective, if not altogether
untrue.
For
it is
a characteristic of
all
true doctrine,
that
it
courts investigation.
in the light.
17
severest
from
tlie
And
it is
examined, the
itself
more obvious does its truth appear. Instead of hiding behind the famous redoubt of mystery, it asks only to be brought forth more fully into the clear
light of day.
" But are we not/' it may be asked, " encompassed with mystery on all sides? Is not life itself a mystery? The crystallization of minerals, the growth
of vegetables, the flowering of trees, the perpetuity of
aU myste?
And
shall
we
"
But
let
us be careful that
we do not
impose
suffer others to
sort.
upon
us,
by sophistry of
this
Let us guard
passing mystery.
The facts
When
it is
man
Hves, the
fact.
understanding takes
see that all
see
it
full
cognizance of the
is
We
we
which
is
alleged
true
and because we
it,
therefore
beHeve
But our
goes not
We
sim-
and know. We believe, indeed, in the existence of an encompassing mystery, in the existence of underlying laws which we have not yet been, and may never be, able to fathom but this also is a fact, of which we are as
we
see
18
but the
fact.
For we cannot be
we do not pretend
call
them
The
which
it is
man
is
intellect, or at
any
rate, not
yet understood
;
because belief
lips
it
it is
Besides, if
be
what we do not understand, lawful and or what appears to us self-contradictory and absurd, and to justify ourselves in such kind of belief by pleading that impenetrable mystery surrounds us on every side, then what shall prevent us from receiving
falsehood instead of truth?
against
What
security have
save
we our own
of the Lord ? what the church teaches, or what certain great men, in whom we have confidence, have and we may believe it solely on believed and taught their authority, without seeing what we believe in any rational Hght. Such belief has hitherto been common
Word
We
may
believe
among
or
it is
Christians
but
it
name
;
of belief.
It is not belief,
the
faith of
may have been under previous dispensations, and however necesAnd, however useful
this persuasive faith
A RATIONAL RELIGIOUS
sary in the progress of
BELIEF..
19
more mature
Church, nor of a true man. For the faith of a true man is a rational faith. In respect to spiritual truth,
he believes, not merely on the authority of others, but because he sees the truth for himself. He sees it with
his
own
it
eyes,
is
this
and not through the eyes of others and which constitutes a rational faith. Such
;
must be the
that such
is
And
New
extracts,
this
Church
By
New
calypse),
New
Church.
By every
pre-
the city]
is
signified the
;
Word
from
its
spiritual sense
it
and since
this is in proportion to
reception, therefore
Word
in light accord-
ing to reception.
Such persons
appear in
light,
not believe
it
New Church
is
but
let
this
man
Interior thought
ception,
such that
is
it
can be
elevated,
this is
That
me
to
know by much
experience,
may
be seen in the
20
still
Wisdo77i of Angels concerning the Divine Providence ; and more in the Wisdoni of Angels concerning the Divine
:
and wis-
dom
fore.
although it had never been heard of bewhich illuminates the mind, flows from no other source than out of heaven from the Lord and as
that a thing
This
light,
New
way
of order,
which
is
the understanding.
is
into themselves.
re-
Roman
in faith
is to
by which they mean the Word, and embrace all the doctrine deto interpret the
by the church,
to be anathematized.
That
from a
"
Then
Go
in peace
'
and
this
this
'
This
all
what we
all believe,
we
are
we
subscribe to
Peter and of
is
the faith
to
all
So be
it,
amen, amen
'
anathema
anathema, anathema;
"
The decrees of
that Council
A RATIONAL RELIGIOUS
are adduced in a
BELIEF.
21
summary way
Roman
do retain
is
ing
is
is
memory
only
Hence
if
it is,
that they
Blind
and
blind^ both shall fall into the ditch," Matt. xv. 14.
And
if
they
some
any
other
way
"I am
the door
by me
man
find pasture,"
illustrated,
John
x.
and nourished
for all
who do
and
robbers
door, that
is,
sheep, in the
Do
thou, therefore,
sins,
my
friend,
and
re-
and you
affected
by them.
A i^.914.
all
whom
Since in the
the New Church consists, can New Church this tenet is reis
to
be kept
in subjection
22
to faith,
is
a received
maxim
it
that
may
be believed
rationally^ therefore
stood,
said,
How
can any
man be
led by the
Is
it
not the
understanding which requires to be illuminated and instructed ? And what is the understanding closed by religion,
but thick darkness, and such darkness too as rejects from Again, who can acitself the light that would illuminate ?
it,
unless he sees
it ?
What
is
truth not seen, but a voice not understood, which, by senusually retained in the memory, but
The
off
empty or
as that one
God
that
from
in time
that one
Lord
and again,
sal-
that a
life
wise
man
consequence
evil
man ought
to believe, that he
may do
God
A. R. 564.
There
celestial
logical,
is
and
spiritual, in the
is
and there
23
who
know those
all at this
such arc
who
yea,
that
what
is
not
intelligible should
is
not true
faith.
But
who
them
own
intelligence,
and
in the
the souls of
men
heaven
is
is
affected
it
and
if it
man
and such
blind,
because without an idea from the light of truth, for the understanding
If what
parrot,
is
memory
is
introductory.
is 7iot
to be
that there
sepulchres
sanctity in
man
will be tor-
mented
men
and
power
of faith, which man must believe froyn a blind faith^ and from a closed understanding^ and thus from the light of
both extinguished.
the
But be
it
known
Word, which
may
is
in the
world rationally
material, and
for the
what
when
it
is
;
it
sees truths
it
sees truths as
loves
24
them, for as
loves
them
it is illustrated.
;
wisdom
is
in
said to
this or
that
to be believed,
although
pose
I
it is
me am bound
to believe
li 1 do not
1
see, it
hell ^. E.
100.
The
to will,
man
it is
is
to
know,
to understand,
and to do
man commences
doing.
and
lastly into
Whence
it is
entrance to the
man
The
faith of
know-
becomes the
faith of
is
life, is
merely
histori-
which
a thing
this,
is
before
is
the pro-
him.
things
that
it
is
a faith of
to be
unknown
by the understanding
when yet
such
is
are seen in
lieves
say,
and
so are believed.
who can
it
so unless he sees
Per-
haps
may be
;
is false
for
and none but the evil can believe what the evil, from evil, see falsities, whereas the
;
and inasmuch
as
good
is
from
25
from the
is,
is
also
Lord.
the.
because
hence
all in
whom
E. 242.
the
sight
A.
They who do not acknowledge the divine in Human, and who do not love truth spiritually,
it is
the Lord's
or because
as,
truth, cannot
by virtue
firm
thereof, to see
but
them
if
as genuine
from the
literal
Word,
falsi-
and
These
latter,
them
an
not
and a blind
;
faith
is
like
is
little or
nothing
;
from another, either from some master or preacher, or from the Word not understood, it is an historical faith,
is
which
Such persons
also, inas-
much
do not see truths, are not willing that the doctrinals of the church should be approached and viewed from any principle of understanding, but say that they are to be
as they
is
called
the
obedience of faith
and the things which are received from such a blind obedience, are not known whether they be true
;
or false
for in
way
to
heaven,
heaven nothing
that
is,
is seen,
26
such, that,
Wherefore they
in
the world
who
when they
all,
nothing at
much
less the
and then
to
also they
become
all
It
is
however
be observed, that
faith
from charity,
and not those who have lived the life of faith, which is called charity, and so have not separated them for all such are in
;
is
it is
the reason
mind
is
from
A. E. 759.
are in the doctrine of faith alone, there
is
With
is
those
who
indeed no
faith,
by which
to
be understood no spiritual
;
faith, or
faith,
which
that the
Word
they
many
other things
is
merely
from a
faith of things
in the world,
unknown which are heard from others and are believed although neither seen nor un-
whom
this
such
thus
it
is
And
faith.
27
is
not
made
their
own by
sight
and understanding,
not unlike the faith of one born blind concerning colors and
objects of sight in the world,
who has
This faith
is
what
faith,
is
and
is
by no means a
ought to
spiritual
be.
of
the church
A.
E. 232.
That they who hold the doctrine of
tification thereby, are
is
faith alone,
and of jus-
hence, they
who
are princi-
the
which pertain to
lieved,
faith,
them.
Thus they can say whatsoever they will, be it ever so false, provided they know how to adduce something in confirmation thereof from the letter of the Word, the spiritsense of which they are ignorant
of.
ual
In this
lies
con-
pontifi's,
;
which
thus per-
all things,
when
believe, are
It
also
a consequence
oi the
life
by mean/s
for the
way of
man is through the understanding, and by /no can man become spiritual. All who are in heaven,
^
other
way
see truths
with the understanding, and thus receiv/e them; hut what they do not see with the under standing they do not re-
'
28
ceive;
to
them
tliat
faith,
how can
;
What
it
I believe
see,
cannot believe
may be
may
life.
A. E. 239.
To
is
those
sion
for thus
it is
received.
believe truths as
he apprehends them
case, there
acknowledgment.
ears,
is,
cause
them not to think from any understanding, and then tell those who are impressed with any idea of life eternal whatever you will, and they will believe it yea, though you should tell them, that God can be angry and breathe vengeance that God can inflict eternal damnation upon any one: that God requires to be moved to compassion by his
;
Son's blood
man
and
will save
him by
ing so
things to another
other
God could stipulate and enjoin such God of one essence with himself; with any extravagances of a similar kind. But do you open
;
your
^yc^s
ears, that
is,
Shut people's
eyes, stop
their
ears,
not to think from any understanding, then might you not induce them to believe, that God has given all his power to
A EATIONAL RELIGIOUS
a
BELIEF.
29
?
man
he
that
dead men
down upon
and that
their carcasses,
and ought
to be venerated ?
ears, that
unstop your
is, if
any understanding,
-will
But if you open your eyes and you think of these things from you not view them as enormities
?
When
the
like,
are received
by a
man whose understanding is shut up from a principle of religion, may not the temple in which he performs divine worship be then compared to a den or cavern under ground,
where he does not know what the objects are which he sees ? And may not his religion be compared to living in a house
in
And
his voice,
when the
angel
With such
D. F.
46,
man an
'7, '8.
Memorable Relation.
assembled,
all
I once saw a
number
of spirits
upon
God
and
they
And when
Christ
has heard your prayers, and has therefore sent us to you open unto us the thoughts of your hearts. And they answered.
We
;
priests, that in
matters
of a theological nature the understanding avails nothing, but only faith and that in such things intellectual faith is of no
service to any one because
it is
We
are
holy
30
priesthood, which
with others, who also called themselves the reformed, and with others who called themselves Roman Catholics, and
likewise with sectaries, they all appeared to us learned, and still yet, in many things, one did not agree with another, and
they
all said,
" Believe us
''
We
are
God's
ministers,
and know."
But
as
divine truths, which are called truths of faith, and which appertain to the church, are not derived to any one from his
native
soil, nor by inheritance, but out of heaven from God and as these show the way to heaven, and enter into the life together with the good of charity, and so lead to eternal life, we became anxious and prayed to God upon our knees.
Then answered
faith
the angels,
Bead
the
Word, and
believe in the
Lord, and you will see the truths which should constitute your
and
life
trinals
from the
said,
Word
But two
of the
;
company
We
and
You
and added,
in
What
is
faith
without
?
light,
and what
is
out understanding
There
nothing
to
human
it.
Even
We
it, is
;
can affirm to you, that every man, whose soul decapable of seeing the truths of the
sires
Word
in the
light
know
a ra-
and
spiritual
it
sees
it
and man
is
life,
not
after
it,
and seeks
of the
Lord. Whatsoever
is
is
fore,
memory in reality, but only verbally therewhen we have looked down out of heaven into the
A RATIONAL RELIGIOUS
BELIEF.
31
world, we have not seen any thing, but have only heard sounds,
A. R. 224.
That
vv^hich
is
many
is precisely what minds on earth are beginning to say some of them boldly, and with emphasis. They
of the best
are beginning to
fully
demand a
any practical value to mankind. And a church which unable to answer this demand, cannot expect long to maintain its hold on the affections or respect of intelligent men. It is a doomed church, as sure as man is a rational being. While on the other hand, it is certainly a strong argument in favor of the truth of any system of doctrinal theology, when it can afford to be judged by the principles here laid down. And to those who incline to doubt whether the New Theology can afford to be thus severely tested, we have only to say, " Come and see."
CHAPTEK
II.
HEREDITARY FAITH.
Almost
Generally
all
men, on arriving
may
It is not a belief
into
them from
earliest
They
inherit
and
is
lands.
And
as the
had nothing to do
amount
may
have been gathered by the hard hand of avarice, or extorted by violence, oppression and wrong or it may
;
So neither has a
HEREDITARY FAITH.
the religious belief whicli he inherits.
hereditary faith shall be that of the
of the
03
Whether
his
New Church
is
or
or Trinitarian, Protes-
tant or Catholic,
Mahometan
or Pagan,
not within
This
is
men
have as
little
con-
trol, as
time and place of their birth, or the amount and condition of their natural patrimony.
false faith, therefore, it is
no fault of theirs
nor any
merit
if
How,
Shall
then, shall
it
be tested,
or shall
it ?
scrutiny
What
We
to look
We
naturally incline
;
upon
it
it
it
and to think
of calling
in question,
or of seriously inquiring
whether
nor
is it
The Creator
has, for
a wise
them
calls in question
the views of
it
And
it
is
its
34
opinions.
belief
HEREDITAKY FAITH.
Children may, sometimes, differ in religious
from their parents, and from the church in which they have been born and educated ; but it is
rarely wise or safe to
For as judgment are not sufficiently mature, to enable them to form correct opinions for and an attempt to sit in judgment upon themselves the views of their divinely appointed guardians and
opinion during the term of their minority.
yet their reason and
;
teachers,
could rarely be
to
their reverence
and
piety.
and proper, as
a general thing, that young persons should accept whatever is taught them for truth, even though it
should not be truth
;
for if false,
the false
is
not iminfinite
puted to them.
It
Wisdom, and
have been taught by their parents, or by the church in which they were born, until such time as they are
qualified to act in
what
is
is false.
"When
mony becomes
their own,
make
possession imposes.
their s,
bound
to do something with
it,
it.
part with
or
improve
it.
it,
or
encumbered by
It
becomes their
duty, there-
HEREDITARY FAITH.
fore,
35
when
to assterile
whether
it
be in fruitful or
They should
con-
that,
may
be wedded to
it,
be-
cause
in
antee of
Methodists, or Unitarians
they would
must be the
attachment to
belief
it
now
hold.
Their
And
to be such,
it
result of their
personal examination.
There-
They
should scrutinize severely the faith of their fathers, with a view to ascertain whether indeed it be the true
faith.
They should bring it "to the law and to the testimony ;" try it by reason, and revelation, and the known laws and constitution of the human soul
for if it
be really true,
test,
need not will not shrink but will have the concurrent
it
testimony of all these witnesses in its favor. As rational and accountable beings, it is their duty to do Fealty to God and truth demands it of them. this.
36
HEKEDITARY FAITH.
if
And
they
fail
to do
it,
belief, or
name
of belief
and
and
others' souls.
all
graciously en;
dowed us
and we
up
in a napkin.
We
are responsible to
we make Him, if we
of them,
and are
verily
neglect to exercise
them
upon questions, which, more than all others, concern us as rational and immortal beings. That this is what a true church must teach, will be conceded by
every enlightened mind.
of the
And now
the subject.
by
doctrinals,
When man
to
be true be-
cause others have said so; thus he doth not believe them
But when
them with himself to be true, in this case he believes them because they are from the Divine [Being], thus from a faith derived from the Divine. Every one who is within the
church,
faith
first
HEKEDITARY FAITH.
because he
is
37
But when he
if in
is
able to view
them from
his
own judgment,
to the intent
Word
he
may
him
as scientifics
whereas
if in
Word from
A. C. 5402.
The
when they
man
is
begins
them from
his
own
sight,
and
to see
whether they be
then willthis will, cause
life,
true
them
no longer
scientifics,
but precepts of
life,
and
finally life
to
which they
are appropriated.
more
so,
sight^
true,
and
according to
do not speak them from their interior man, or from the heart, but only from the exterior man, and from the mouth.
When
man
is in
may
38
seem
HEREDITARY FAITH.
to himself that he believes
;
the reason
is,
why
it
seems to
because he hath
in himself
what he hath
To
these
truths of the church, or they who in such a sort are in the truths of the church, are signified by spies coming to see the
on
most part cherishing denial in heart. That they are be evident enough from this consideration, that men of this description seek for nothing else but spots and blemishes amongst those who are principled in truth from
may
may
fix
church, what are they else than spies, inasmuch as they ridicule and
they
may be
taught].
The reason
is,
Such
also
the
Word,
scrutinize the
Word
that they
land
that
are
is to
may may
church
only serviceable
persuade
HEREDITARY FAITH.
others that they are truths, for the sake of lucre.
3
But they
who
kingdom, have indeed faith in the doctrinals of the church, but still they search the Word for no other end than for the sake of truth, and hence they derive their faith and their
conscience.
must
Judaism,
in
same would have been them by those amongst whom they were born it being the general crj^. Here is the church. Here is the church. Here And this being the case, they are truths and nowhere else.
tilism, or even out of the church, the
told
Word
Such do not disturb any one within the church, neither do they at any time con-
demn
from
others,
his
is
a church liveth
and perceiving from an interior ground what is true and good, and thence what is false and evil, but only in believing
that to be true and good, or false and
evil,
which
it.
is
said to
They who
the
for
itself,
may as easily embrace and believe the false as and may also confirm it until it appears to be true;
is
is
whatever
there
The
interiors
of such persons are open only from beneath, but their exteriors are open in proportion as they have confirmed themselves
;
is
not the
40
HEREDITAKY FAITH.
which
is
called
natural light.
truths,
In this light falses may and when confirmed, they may seem
but not
Of
and
wise are they who have confirmed themselves strongly in their opinions, and the more intelligent and wise are they
less strongly.
From
these
dom
is
which
they heard from their masters, provided that when they are
and think from their own understanding, they are not obstinately attached to them, but desire truth, and seek it,
older,
find
it.
own
it.
H.
&
//.
352.
Is there
in relation
to our ancestral faith, so sensible as that pointed out in the above extracts ?
wisdom
Can we safely neglect to do this ? And how shall we test them fairly or properly, but by a careful reading and study of the Word, inwardly looking to the Lord for illustration, and humbly but
earnestly invoking that Spirit which alone
is
able to
guide into
all
truth
CHAPTER
III.
RENUNCIATION OF ERROR.
It was sliown in our
to be rationally,
is
truth ouglit
received.
And truth
itself is
it,
received blindly,
is
when a
doctrine,
which in
receives
true,
not understood by
him who
but
is
or
when it
is
teaches
a man's behef rests upon no higher ground than this, it is not an intelligent or rational belief, for he does not see the truth for himself and in and so far as he is concerned, it is all its own light disbelieved it, or as if what he beif he the same as
it.
;
When
lieves
were
When,
it
and
it is
mercifully proits
who
accept
teaching
blindly,
it
is less
42
RENUNCIATION OF ERROR.
And
as there
may
may
;
be a blind as well as
and one is as much and discountenanced by a true church as the other. If a man has imbibed what is false, from reading, or preaching, or otherwise, and now holds it for the truth, he ought not to renounce it until he is
a rational renunciation of error
to be deprecated
thoroughly convinced of
the error
Then
it
otherwise
blind.
And
a bhnd
renunciation of error, is
a re-
man
and which he does not yet see to be false in any rational light, but which others, in whose judgment he confides, declare to be false. Such a step cannot be taken without great danger to one's moral
integrity,
and even
to his spiritual
life.
It
is
better
it
be abandoned before he
is error,
is
or so long as
it
ance of truth.
Suppose I
am
if
in error
upon some
it
be
and suppose my friend to be in the truth upon that same point. Now if I allow myself to be persuaded by my friend, or by the church to which he belongs, or by the writings of some eminent men in that church, or by any thing save the
a great and grievous error
;
truth rationally apperceived, that his view of the doctrine in question is the correct one,
and under
this
persuasion I renounce
my own
RENUNCIATION OF ERROR.
stead,
43
and
this without
It may seem and others that I have rejected my former error, and embraced the truth instead. Yet in reality I have done neither. But by professing and seeming to do both, I have imposed upon myself and him. I have not acted intelligently, and therefore not wisely in the matter. It has been a mere lip service, and not a rational renunciation of error, which
to
my
friend
I have performed.
now
profess.
My
spiritual state,
by what
have done.
I have inflicted a
tal eyeball,
which may
my seeing the
it.
were better
far better to
have clung to
my former
this blind
error,
manner; for in that case my moral vision, at least, would have remained unimpaired, and in due time I might have been able to make a rational exchange of the false for the true. " If thine eye be
and
irrational
single
(i. e.
healthy
be
fuU of
says
:
And light,'' saith the Lord. " The entrance of thy Word giveth light
intelligent
the Psalmist
; it
An
indeed, which
is
prudent or
44
RENUNCIATION OF ERROR.
And
it is
of the false,
New Church
by
the
is
looks with
any
favor.
is
That
proprium^ which, by
believed by the prois
is
the truth
Word,
that
is,
who read
it,
not from
life
;
for
guished after a
full
no punishnot truth
full
ment
of death, that
;
damnation, because
it
spiritual-divine
but
if it
be extinguished before a
view
made [an
If
it
object] of
re-
any one's
faith,
although
it
was not
true,
ought not to be
be rejected
extirpated
illustration
He who
believes
that the glory of heaven and the joy thence derived consist
in
who gained
iSve,
and over
five cities
(Luke
xix. 11);
words
to the disciples
if
he ex-
Word,
full
he occasions the loss of his spiritual life but if after view [or intuition], he interprets those words of the
DOUBTING BENEFICIAL.
Lord from his other words, that he who wills must be the least, and he who would be the
the servant of
all.
45
to
be greatest
first
must be
In
this case, if
A.
It
C. 9039.
is
first,
AND that
that
doubt at
all
concerning
it.
The reason
is,
becomes persuasive truth, and is without any extension, and also without any yielding. Such truth is represented in the other life as hard, and as of such a quality as not to admit good in it, that it may become appliwhich
is
so impressed
cable.
Hence
is
it is,
is
presented
there
causes doubt.
Thus
so,
it is
whether
it
be
and
to collect reasons,
and so
to bring that
Hereby the
spiritual sight
Hence
it
and perceives
in
to the
forms according
it
;
to circumstances.
This also
is
why
was allowed
for thereby
Aaron did
doubt was excited amongst the sons of Israel concerning the miracle, whether it was divine, and thus opportunity was
given them of considering whether
length of confirming themselves that
it
it
was
A. C. 7298.
CHAPTEK
IV.
SPIRIT.
The
tion of
Sacred Scripture
is
regarded by
all christians
But a
revela-
what
Not
made known
in the Scripture.
Not
universe
may
God has
man
and by bestowing
the ability to find out these facts and laws for himself,
them
by superseding the necessity of its exercise. And man, as originally created, was able to discern the higher laws and facts pertaining to the spiritual
sphere.
The laws
SPIRIT.
47
prompt These laws needed not then to be written in a book, because they were legibly inscribed on the human heart. But when man, through
to whicli his soul yielded a
his spiritual
laws
an abuse of
when
and moral integrity, and had come to love himself and the world supremely, instead of the Lord and the neighbor, then his power of perceivstate of innocence
It is
purity of heart,
spiritual vision.
When
and
The
order,
upon
whereby man's original innocence and purity is what made an external revelation
from God necessary. The great laws of spiritual life, written originally on the human heart, having become
obliterated
written on tables
Since
first,
spiritual
truth
by an internal way, provision must therefore be made for communicating it by an external way, in order that man may be led back again to his original Eden. But a revelation, if it be really divine and from God, must be adapted to the nature of man, and to
could no longer be received as at
Ms
whole nature.
And
the
internal
and the
48
SPIRIT.
and a carnal to this must he adapted to the wants of the spiritual man, while the external or letter must he adapted to the wants of the natural man. And as the natural man is first and an external
spiritual
divine revelation.
The
internal or spiritual
first
first,
therefore, to he
learned.
man
in
them
is
as yet in
an emhryo
state, or
because the faculty of perceiving spiritual things is not " The natural man," says the apostle, yet developed.
'^perceiveth not the things of the spirit of
God;
for
they
him
neither can he
spiritual sense,
it,
as the soul
And
as the
body
is
not
the true and living man, but the soul, so not the
literal,
is
the
Word.
sense, the
Word
could
men
in their natural
and unregenerate
children and
all
state Neither would it interest young persons, and the simple minded of
:
ages,
who
SPIRIT.
49
And
As man becomes
re-
generated, and
his
spiritual-rational
faculty unfolds
and matures, he
The
if
And
letter,
how
could the
Word
men
How
could
spirits crave ?
is
a sensual
and a rational
sj^irit
appertaining to
is
Therefore the
Word
adapted to
velopment.
In
its letter it
and it speaks In
contains wisdom for the highest angels, and utters truths which only spiritual men can receive, Thus it is completely adapted or clearly comprehend. stage of its progress, and is every in nature to human
a divinely perfect
medium
of conjoining
man
with his
this,
Maker.
If
it
less or other
than
developed, so the
received.
ter of the
Word
is
always
first
But
in
t'ue
many
truths which
are not
genuine, but
only apparent.
Nevertheless
50
SPIRIT.
they are believed to be genuine by cliildren and simple-minded men ; otherwise they would be of no use
to tbem,
all.
Among
Word,
are
many
that
expressions concerning
;
the Lord
as that
He
;
is
angry
that
casts
He
them
hates and
into hell
He
He
is
We
is,
is
nor as
it
seen by those
it
who
are in the
appears to natural
men with whose state it corresponds. Yet these, and many other like things, because they occur in the Word, may be innocently believed. And although
they are not true according to the
letter, yet a true
strict sense of
the
Church does not condemn any one for understanding and believing them in this sense. A true church, comprehending within itself the good and the true of every degree, though drawing its substantial hfe from the spiritual sense of the Word, cannot overlook the importance of the literal sense, and the good which all men receive from that sense in the
earlier stages of their spiritual
development.
It does
who
Word
deny
SPIRIT.
51
not genuine truth, but the mere appearances of truth While, therefore, it holds in the letter of the Word.
and teaches the higher truth of the spiritual sense, it is mild and tolerant towards all forms of religious belief, which are cherished in simplicity, and are conformable to the apparent truth in the sense of the letter for it knows, that through these apparent truths,
;
where they are reverently held, the Lord is able to impart the quickening influence of His Spirit, and thereby conjoin men to Himself, and make them a part of His
Church on
earth.
Thus, while a true church holds to the existence of a spiritual sense within and above the sense of the
letter,
to
it
as the soul
is
to the
l^ody, while
and
life
of the
Word
It
it
does not
make
regeneration.
nor acknowledge any spiritual sense to the Word, may yet read it devoutly, and obey its literal teachings re-
and in this way have their souls imbued with a large measure of its divine spirit. It even
verently,
though they understand it only in its literal sense, are in close communion with angelic spirits, and through
mediums, are made the humble recipients of heavenly life from the Lord.
them
as
It
is
Word
its
is
holy, inas-
much
as
it
but because
holiness does
52
not appear in
SPIRIT.
about
its
their reading confirm their doubts by many passages they meet with, suggesting these questions " Can this be holy? Can this be divine ? " In order, therefore, to prevent the
:
is
in pos-
Word,
it
mankind
in
what part
of
it
its
cealed. Z).
S. S. 18.
The
Word
is
Word
: :
may be
called
Word
as the soul is
is
in the
which
and
effect.
Word
spiritual,
and by which
it
is
by means of that
sense, the
Word communi-
D.
S. S. 5.
In the
Word we
find frequent
Edom,
of
Moab, of the children of Amnion, of Tyre and Sidon, and of Gog. They, now, who do not know that by these names things relating to heaven and the church are signified, may
easily be led into the erroneous notion, that the
Word
treats
much
and but
little
SPIRIT.
53
little
things,
and but
persons
about
heavenly things
with what
is
acquainted
into truth.
by those people and nations, or by might be a means to lead them out of error In like manner, when it is observed, that in the
signified
is
Word
woods
;
frequent mention
and
the vine,
of gardens, groves, and grow therein, as the olive, the cedar, the poplar, and the oak; and also of
also of the trees that
;
made
he who
of
Word must
is
;
meant by
for he
lit-
is
wisdom,
intelligence, and science that by the olive, the vine, and the cedar, the poplar, and the oak, are meant the good
and truth of the church, under the different qualities of and sensual that by a lamb, a sheep, a goat, a calf, and an ox, are meant innocence, that by mountains, hills, and charity, and natural alfection
celestial, spiritual, rational, natural,
;
valleys, are
lower,
The
case
is
manner
when
the reader
is
is signified
by Assyria what is rational, by Edom what by Moab the adulteration of good, by the children of Ammon the adulteration of truth, by Tyre and Sidon the knowledges of goodness and truth, and by Gog external worWhen the mind is open to this knowship without internal.
what
is
is scientific,
natural,
ledge,
it
may
it
Word
treats
tioned in
and that the earthly things menare only the subjects wherein those heavenly
D.
S. S.
8.
54
That
lar, all
SPIRIT,
human body,
by correspondence, has to this day remained unknown, notwithstanding it was a subject most familiar to the men of the
most ancient times, who esteemed
and cultivated
tracts
it
it
and
The book
is full
of Job,
of correspon-
The
consisted of
mere correspondences;
Israelitish
all
:
manner, every
thing
in
the
church,
their burnt-offerings
and
sacrifices,
with
correspondences
contained in
it
;
so also
all
things
of
also,
Levites,
and their garments of holiness and beside the things abovementioned, all their statutes and judgments, relating to worship and
life,
were correspondences.
Now, forasmuch
as di-
Word was
pondences
consequence
for
by correspondences;
it
comes
into out-
itself in
;
divine
SPIRIT.
55
D.
and
spiritual,
which
lie
S. S. 20.
is
a divine
for
natural,
fir-
and
is
is
mament of the two interior senses. Hence it follows, that the Word, without
would be
like a palace
its literal
;
sense,
like a
without a foundation
that
is,
palace in the air and not on the ground, which could only be
the shadow of a palace, and must vanish
away
also,
the
would be like a temple in which there are many holy things, and in the midst thereof
its literal sense,
Word, without
In
same manner,
it
would be
in the
in-
and
which were
its
holy
Yea, the
Word without
its
the
and without
supposing
be deprived,
its
It
would
in
dura
and pia
and without
is
its
common
called
its
the skull.
state of the
Word
without
56
literal sense
;
SPIRIT.
will create
upon
Lord D. S.
S. 33.
The
from the
may
also he fully
drawn
For the Word, in that sense, is like a man clothed, whose face and hands are naked. All things necessary to the life of man, and consequently to but the rest are clothed and in his salvation, are naked
Word.
many
As
Word
are multiplied
Word we
it is
and
said that
He
punishes,
many
nature.
plicity,
not to
Now, where and made the ground of the fear of God, and of care offend Him, no man incurs condemnation by such a
all this is
simple belief.
tions, so as to
But where
man
He
them
into hell,
;
vengeance
God
is
mercy
itself,
and goodness
itself; and,
being these,
that
He
Where
to
Word
in
God,
it
It is the
same
many
other
instances.
Word
SPIRIT.
57
lie
con-
is
by an ex-
mind more
the earth
hence
it is
common
and
sets, that it
when nevertheless
fire,
whilst
own
axis,
simplicity and
about the earth, does not destroy this natural truth respecting the earth's daily rotation round her
ecliptic.
man, particularly
thority of the
if
and destroys
moves,
is
is
it
may
speak
ac-
but to think, in conformity to such a mode of expression, that the fact is really so, and to confirm such a thought,
dulls
It
is
similar
it is
they also are borne round daily with the sun, wherefore
also said of the stars that they rise
and
set
but
it is
a gen-
3*
58
SPIRIT.
uine truth that the stars are fixed, and that their firmament
is
immovable
may
speak according
to the appearance.
That
which
it
is
Word,
within,
may
Word
has com-
When
therefore
man
Word
is,
a false meaning
is
introduced into
is
the wjDrds].
sense,
the literal
whose internal
is
false,
Word
it
reject
it.
up.
This
the reason
why
it
is
D.
S. S. 94.
is
led of the
Lord young
A man may
in
not an interior one, and therefore cannot be permanent. confirm faith separate from charity, and yet live the
in general those
who
and
of charity,
who
it,
are those
who
Every thing and at the same time by the understanding, remains to eternity but not that which is confirmed by the understanding only for that which is of the understanding only, is not within the man, but without him, since it is only in his thought; and nothing enters into a man, and is appropriated to him, but what is received
at the
in voluntary confirmation.
and not
same time
will,
;
confirmed by the
by the
will
for this
becomes of his
life's
love,
and abides
to eternity.
D.
P. 318.
SPIRIT.
59
lastly as an adult. The truths which he learns as an infant child, are altogether external and corporeal, for as
is
those truths
knowledges
most
principle,
what
is
and
in order
is
contain what
common
if
(or general)
with
man
is
enlightened;
in
man
is
is
therein,
but
if
they be
man
is
it
may appear
as if he was.
As
to
are admissive of genuine goods, such as are the knowledges with infant children who are afterwards regenerated, they are in general such as are contained in the historical parts
of the
first
Word
as in
what
is
life in
these
them what
is
Divine, and
celestial, be-
what
is
and
60
SPIRIT.
in like
man-
ner in what
sons
;
is
Aaron and
of his
When
of
by an
in-
fant child, then the attendant angels think of the divine things
communicated,
and causes the delight and pleasure which the child experiences therein, and prepares his mind to receive genuine
truths and goods.
A. C. 3665.
Word
are truths
more
re-
mote from
but
still
they are
serviceable to infants
and
them
grees,
and
for
contained the
Divine. Whilst infants are reading them, and are affected by them from innocence, in such case the attendant cingels are in a delighted state, being affected from the Lord with the
internal sense, consequently with those things which, the historicals represent
and
signify.
It
is
the angels which flows in and causes delight with the infants.
first
state
may
and childhood of those who are about to be regenerated, the historicals of the Word were given, and so written, that all and singular things therein contain in them things Divine.
How
may
He who
Sinai,
knows only that God descended on Mount to Moses, on which were written the Ten Commandments^ and that Moses brake those tables, and
and gave" tables
SPIRIT.
61
tables, whilst
is
God wrote
like
commandments on other
he
life
is
in the
But when he begins to be delighted and affected with the commandments themselves, or the precepts conafterwards,
is
then in
of truth, yet
still
trinals
only a moral
live in
human
society, being
grounded
and the
But he who is regenerating, is by degrees introduced, from this more remote life, or from moral life, into
laws thereof.
a
life
is,
when this is the case, he then begins to wonder why such commandments or precepts were sent down from heaven in so
miraculous a manner, and written on tables by the finger of
to every people,
Word.
When
Lord
into a
still
lie
unacquainted
Word in
this
as in respect
now
sees, that
when men
are
when they
and that
the sense
also he
He
it
is
who
is
to be
is
which
learns
at
lies
by degrees
who this new father is, viz., that He is the Lord, and length how He is to be honored, viz., by being worshipped,
62
and that
SPIRIT.
He
is
He
is
loved.
When
and
and in
this case
he
is
in
an angelic
state,
Divine as
it
The
case
is
A. C. 3690.
neither are
suffers himself to
be
led,
so as not to believe
in
with them.
As
for
it is
Now
man, who
in time
in
the world, derives all his ideas from them, insomuch that
all
life,
and
would
be no church.
To
unless celestial
and spiritual
affections
tain to worldly
and corporeal
inasmuch as he
man would
not per-
thence
is
spiritual affections,
are as different, or
SPIRIT.
63
Thus
for
from earth.
man formed
to
acknowledge
that
it.
And
It
ac-
was on
ances.
this account
the
Lord spake
Word
its
appear-
The
Word
is
still it is
such as to contain in
The
observations
was
were
the
significatives,
;
members of
that the essentials were the spiritual and celestial things re-
the Jewish Church, insomuch that had any one told them,
that
their
rituals derived their
divine
Lord which were in them, they would not have acknowledged it at all. Such also was the nature of man when the Lord came into the world, and still more corporeal was he become, especially they who were of the
things
of the
church.
selves,
disciples
them-
who were
Lord, and
64
SPIRIT.
ing able to form any other notion of the Lord, than what the
Jews
at
this
whom
they expect,
glory above
viz.,
He
to
;
dominion and
all
and
after that
many
Lord respecting
His kingdom, still they could not but think that the kingof heaven was like an earthly kingdom, and that God the Father was supreme therein, and the Son next to Him in
dom
sit,
on the
left,
Mark
x. 35, 36,
37
were angry
X. 41,
at their desiring to
Mark
that
He had
it
was
to
be greatest in heaven,
Mark
spake
Luke
are
If
it
by
disciples
who
also
that in the
would have rejected the Word, and leaving the Lord, would have returned every one to his own occupation. The reason why the Lord so spake was, that they might receive external
truths,
to internal truths
for in
Lord
made manifest
and when
SPIRIT.
65
truths.
A. C. 3857
man
which appertain
and whatsoever
is
is
not
is
lost
and perishes,
like
bound-
Wherefore
in
were expounded
man
in
would
no wise be
may
many
;
particulars in the
Word, where
where
said that
Jehovah hath
like those of
ears,
This
was more
world.
Men
when the Lord came into the time did not even know what was meant
their
by
a celestial
and
of an internal principle
in terrestrial
as
kingdom would be
like a
kingdom
sit,
of this
one on
left
man.
It
A. C. 2553.
is
Lord punisheth no
one,
because
He
is
mercy
itself.
Wherefore whatsoever
He acteth,
He
66
SPIRIT.
who can
it
kill
the body
and
soul in
Gehenna^'' x. 28.
passage
is
He
is
to be feared, because
He
He
it is
destroys no one
nevertheless
it is
is,
;
denied
for if
it
be denied,
the
the
Word
perisheth
and
if
faith in
Word
is
perisheth,
life
man
cannot spiritually
in the
live, for
man
The
hath spiritual
case herein
by
;
faith
grounded
Word.
;
this
it is
itself itself
hence
it is
from the
nevertheless
such
man who
is in evil,
this,
however,
is
attributed
to the
it
Lord
Word, because
it
so appears
therefore because
is,
it is
apparent truth,
ought
Word would
The
Word
is
who
those
interior things
for it is ac-
Hence
it is
were contrait is
said
Lord leads
into temptation,
He
repents,
SPIRIT.
67
times that the Lord acts from anger and wrath, and at other
times that he acts from pure clemency and mercy
that souls are presented to
;
sometimes
Such
things,
Word,
for
when they
that
for the
man
of the church
is
is
instructed,
used in the
Word
Hence
many
to
Word.
is
It
is
be
what
is
here
called the internal sense, for in the internal sense are truths
A. C. 9025.
that Jehovah destroys,
It
is
Word,
meant, that
man
one.
destroys himself,
But whereas
all
it
appears as
because
He
sees all
it
and every
throughin this
thing, therefore
is
Word
most general
Lord, and
in
all
afterwards
be instructed
for
explications of the
Word,
as
further pur-
pose herein
is,
that they
who
may
be kept in
fear,
68
SPIRIT.
Him for
deliverance.
Hence
it is
evident,
letter,
that there
is
be done
But we
shall
Jehovah caused to rain upon Sodom and Gomorrah sulphur and fire. The angels, who are in the internal sense of the "Word, are so far from thinking that
said,
that
even bear the idea of such a thing, and therefore when this
in
the
Word
it
are read
by man, the
till
cast as
at
length
it
comes
A. C. 2395.
interior
and
exterior,
external man,
may
concerning
Heaven and
Hell, where
it is
second degree
and that
latter
and
These
in
in the literal
Word
wherefore
they
who remain
at the
that
and
these,
cause they are not purely spiritual like the angels of the
superior heavens, but spiritual natural, are
heaven,
SPIRIT.
69
to possess, contain in
them-
to the
spiritual
who believe, from the litGod is angry, that he condemns, and casts into hell those who live wickedly, (although this is not truth in itself, inasmuch as God is never angry, nor condemns man or casts him into hell,) live well and thus believe because it is so said in the Word, the Lord accepts
one.
Word,
that
is
concealed within
such belief; and this also appears before the interior angels,
it.
Again, he who
so
commanded,
life, is
Lord and his kingdom by father is meant the Lord and by mother his kingdom and that by prolongation The of days, or length of life, is signified eternal felicity.
stood the
;
case
is
These things
understood by
may
be known what
is
Word.
A.
E. 375.
"
Man, it shall be remitted to him, hut whosoever shall blaspheme the Holy Spirit, it shall not be remitted to him,'''' Luke xii. 10. What is signified by sin and blasphemy
Holy Spirit, and by a word against the Son of Man, has not as yet been known in the church, and this by reason of its not being known what is properly understood
against the
70
by the Holy
SPIRIT.
By
the
Holy
it is
Spirit
it
divine
truth
as
such as
is
thus
the
Word, such
heaven
it
Man
is
Word
such as
it is
in the
the earths.
known what is meant by the Holy Spirit, and what by the Son of Man, it may also be known what is signified by sin and blasphemy against the Holy Spirit, and by a word against the Son of Man and likewise why a word against the Son of Man can be remitted, but not sin and blasphemy against the Holy Spirit. Sin and blasphemy against the Holy Spirit is to deny the Word, likewise to adulterate
it is
When
thus
thereof;
but a
word against the Son of Man is to interpret the natural sense of the Word, which is the sense of the letter, according to appearances. The reason why to deny the
Word
it is
is
that which
why
he
because they
the Word, deny God, deny the Lord, deny heaven and hell, and deny the church and all things thereof; and they
who
lips
God, yet
conjoined
to
goods of the
is
Word, and
against the
truths thereof,
blasphemy
is,
be-
cause by the
Lord
as to divine
SPIRIT.
71
such as
it
Word
In the spiritual
sense are genuine goods and genuine truths, but in the natural sense are the same, as
it
there naked
to
be adulterated and
falsified
when they
signifies
Man
is
Word, which
is,
the sense
Man
is
;
is
is
in the natural
is,
sense
the reason
why
and
this
word
is
of the
Word
of
truths
are
goods
as
truths
clothed,
and
;
only
some
for
them naked,
clothed
in the
is
in the
spiritual
sense
of the
the
Word
ultimate
is
like a
man
ment, who
and
where the
Word
sense.
Wherefore
it is
genuine truth
may
of the letter,
ual sense
;
may be confirmed by those who are not The reason why the Word is such in the sense is, that it may serve as the basis to the spiritit is
thereby also
accommodated
perceive,
to the apprehen-
Word
are, for
in faith
72
SPIRIT.
it is
not sin
Word
according to appear-
of John xi. 29
Lamb
it is said,
Behold the
tJie
the sin of
is
world
i^''
and
in
Matthew
"
This
My bloody
many
^
the blood
is
:
shed for
11
Lord
hell
He
redeemed us from
truth,
inasmuch as
this is
an apparent
it
does not
condemn the simple in faith and heart but to assume or make a principle from such appearances, and to confirm
this principle so as to insist that
God
by reconciled
to
man, and
is still
so reconciled,
and that by
and saved without the goods of charity, which are good works, and to be in that
the faith hereof alone
is justified
man
life,
this cannot
be
remitted.
From
these considerations
it
may
appear that by
the falsifica-
is signified
Word
CHAPTER
Y.
Few
become
to disis
seriously impaired
by the
much
and
fail
Volume
all
the in-
aims at something
especially reveals
It
among men.
shall
all
men know
all
that ye
are
my
disciples, if
ye
to cmother."
"
Upon
these two
command" If any
ments hang
4
74
man
up
come after me, let Mm deny himself and take and follow me." " Except your righteousness shall exceed that of the Scribes and Pharisees, ye " Not shall not enter into the kingdom of heaven/'
his cross
every one that saith unto me, Lord, Lord, shall enter
into the
luill
My sheep of my Father who is in heaven/' my voice, and I know them, and they follow me
"
I give
hear
;
and
life ;
and they
shall never
hand/'
and
is
will
any one pluck them out of my And I have declared unto them thy name, declare it that the love wherewith thou hast
;
loved
me may
Father
he in them,
and
"
I in them/'
" Herein
fruit.
my
much
? "
So
shall ye be
my
disciples/'
Why
call
ye me. Lord,
" Ye are
my
friends
if ye
"Jesus
said,
who hear
of
life/'
the
my mother and my brethren are those Word of God, and do it'' " They that
shall
come
Come unto me
will give
you
upon you and learn of me, for I am heart ; and ye shall find rest unto your
" Blessed are the 2^0Gr in spirit ; for theirs is the kingdom of heaven." " Blessed are the pure in heart, " Except a man be born of for they shall see God." water and of the
spirit,
dom
of God/'
And
" Love
is
the
fulfilling of
the law/'
And
"if any
man
75
he
is
none of
his/'
of the spirit
is
meekness, temperance."
these does the
In passages
like
;
New
Testament
everywhere abound
and they
disclose
beyond a doubt
They
belief
teach us that
it
is
it
They show us
that
temper,
and pervading the whole life with Christianity is fragrant and heavenly aroma. Yes
:
life
Wherever we
And for there we see the spirit of Christ. who have His spirit, belong to His family and However they may differ in their doctrihousehold.
tianity
;
all
same
Being
all
humble
followers of the
Prince of
separate
Peace, intellectual
differences
should
not
not prevent them from enjoying the So, at least, the New Testafellowship of the spirit.
them
should
for
life
itself Christian
has ruled
belief
many
centuries.
It
has
made
primary,
secondary.
76
and
has, consequently,
dogmas, than to secure their obedience to the commandments, or to imbue their hearts with the spirit
More than fifteen hundred years ago, there commenced a virulent controversy among the professed Christians followers of the meek and lowly One. immoralities, alleged for other, not made war upon each but for opinions deemed heterodox. Among other
of charity.
fell,
mere
Of
course
And
as nothing
was
error,
therefore all
visited
punishments.
jjains
was
by
and penalties
inflicted or threatened
by
ecclesi-
minds of men,
They
must be
and uncon-
and the
mind
of the
And
menced among the Christians of the third century, and raged with such unrelenting fury at the Council of Mce, has been going on ever since in the Church,
with occasional intermissions, perhaps, and with
rancor at times somewhat abated.
portion of the Christian
its
No
considerable
WITH DIVERSITY OF
principle so early adopted, that
BELIEF.
right
77
and proper
it is
to attempt,
by pains and
formity of religious
belief.
sake
has
Catholics.
cated and
maltreated
or
some of
alleged
their best
errors
members,
oj)inion.
nonconformity,
practically
is sin,
of
Both have
And
although we discover
no very uncommon thing, even now, to hear of Protestant churches excommunicating members for some
alleged unsoundness of religious belief
What
''
pro-
in our
man may
be
saved
them,
And how many of God, or a vicarious atonement if they w^ere fully aware of a man's rejection
communion, how^ever unexceptionable might be
religious
his character ?
form of his
faith,
depends upon
when we
circumstances over which he can have no control, and consider how widely different, in the case of
different individuals, are the circumstances
tribute to form
we
hardly
78
to be expected.
left in
We
be
for himself,
must
inevitably be a diversity
of opinion on
many
doctrinal points.
;
Men
are differ-
so that, if
afterwards
they were
all
would not view every truth ahke, nor attach precisely But then they are difthe same weight to evidence. They are surrounded by different ferently educated. intellectual, moral and religious influences from their birth. They receive different kinds and degrees of religious instruction.
They attend
different churches,
dif-
all
receiving
more
or less
Word
understood
truth,
and
it
is
to be
or could cordially
possible,
How
or hereditary
and moral training, as well as in original endowments, that they should all believe
?
precisely alike
all
How
is it
And
many things
things too,
and these the most essential about which there is scarcely any room for
They
is
are passages
it
the Divine
Word
exhibited as
* " The
Word
whose face
WITH DIVERSITY OF
are
BELIEF.
79
the
commandments
of the
life
a meek,
resigned,
forbearing,
self-denying,
loving,
trustful spirit.
A number of
men may differ widely while they may all see the
is
on in the
life.
of charity, so plainly
all
this insisted
they will not allow mere intellectual or doctrinal differences to separate them. And, as a matter of fact, do we not find this to be
spirit of charity,
Are we not all constrained to acknowledge that there are some good, pious, charitable people in Humble and sincere folall Christian communions ? lowers of the Lord Jesus Christ, who have evidently drank of His spirit, and who find delight in doing His
the case
?
will?
united.
Though difi'ering doctrinally, their hearts are The grand purpose of their lives is the same.
and temper of their minds, one in their acknowledgment, love and adoration of the Lord, and all, therefore, belong to His true
They
church.
Now
if
church will
what we have here said be true, a true A true church see and acknowledge it.
on entire uniformity in religious doc-
All things necessary to the life of man, and consequently to his salvation, are naked; but the rest are clothed: And in many places where they are clothed, they shine through the clothing as the face shines through a veil of thin silk."i>. S. S. 55.
80
trines.
ion,
and
more common, though scarcely less grievous, infliction of social ostracism, any alleged error of doctrine, provided the life be imbued with the spirit of charity. Judged by this standard, it is
nication, nor with the
for
fall
under con-
in their ranks
;
excellent people
many
but neither
Christian
better ?
New
down any
all
constitute
oneness therein
is
by the Lord as to be in concord with each other, which concord, or harmony, of several things is impressed by the Lord in consequence of The case herein is like their all having relation to Him. that of the organs, members, and viscera of the body, no one
several various things so arranged
of which
is
yet they
make one
and
this in
consequence of their
all
having
Lord
for
and thereby to heaven, and thus to the everything that is unconnected with the Lord is
it
nothing.
Hence
may appear
and of good as
to species are
innumerable
WITH DIVERSITY OF
BELIEF.
81
spiritual churches,
Abraham.
They
who
what
who
good and
true,
true,
which
is
many
differences.
And
is
so obscured as to the
not to be wondered at
all
the celestial perceive that they are not three but one
the spiritual abide in
whereas
may
appear that
But
notwithstanding there
are so
so
many
varieties
and
differences of doctrinals, or
many
all
acknowledge charity
is
when they have respect to life as the end of doctrine that is, when they inquire how a man of the church lives, and for every one, in not so much what are his sentiments
;
another
life, is
to
82
It is
life
the internal of
all
of
That
which
is
church,
may
that
of charity,
all
knows
all
Only examine
;
doctrinals as
and quality
To instance ? commandments of the decalogue, the first of which enjoins the worship of the Lord God whosoever has the life of love or charity, he worships the Lord God, because this So in the commandment which enjoins the is his life.
consequently, of a faith derived from charity
only the
whosoever
to worship
is in
;
the
life
of love,
for nothing is
more delightful
glorify
to
him than
the
Lord, and to
Him
'*
every day.
mandment,
So again in regard to the comThou shalt not commit murder " this is alto:
who
In
:
like
"
commandment,
life
"
of charity,
to his
to take anything
'*
Thou
shalt not
commit adultery
"
he who
is
in the life
and such
and
its ob-
To
and disposition of those who are principled in the life of charity for it is the nature of charity to wish to impart
;
itself,
is its
own, thus
83
These are
are
exterior
commandments
life
who
are in charity
and in the
science in the
up
in the heart,
and are
and
in its essential
Not
to
acquainted with from charity alone, because they live according to a conscience of what
is
right.
Such, also, in
determine what
is
right
and
because the Lord has and whosoever thus believes does not incur guilt, although what he believes be not true in itself, but only an
apparent truth.
As
;
for
example
if
Lord
is
angry, that he punishes, that he leads into temptaor if he believes that the bread and wine
somewhat
it it is
significative
or that the
the
way
of no consequence whether
they afi&rm the one or the other, although there are few who
think of the latter
;
and
if
it
be in sim-
they
still
live in charity, it
Such
persons,
when
they"
holy supper, in the internal sense, signify the Lord's love towards the whole human race, and the things appertaining
to love, with the reciprocal love of
man towards
it,
the
Lord
that
and
it
and
rejoice
is
But the
case
is
who are
:
principled in mere
doctrinals,
and not
in
all,
charity
these
without distinc-
84
tion,
as they
term
it,
belief,
do not
Hence it may appear to every one, the Lord and charity towards our neighbor,
A. C. 1798.
much
nor do
but this
if
effected
by a
life
according to doctrinals,
all
;
which,
for
what
how man
should live
The
those
taken
the
Catholics, Lutherans, Calvinists, or Evangelical Protestants * with many others. This distinction
;
of
names
arises solely
had
place, if the
members
to the
Lord, and
principal
point of faith.
who
whilst
it
is
a true Christian
as
the
Lord
teaches.
would be formed out of all these diverse ones, and all disagreements arising from mere doctrinals would vanish yea, all the animosities of one against another would be dissipated in a moment, and the kingdom of the Lord would be
;
established on earth.
existed
On
Edit,
the
85
so that, notwithstanding
still
respect to doctrinals,
thing, and
regarded
it.
This
is
meant
by what
all
is
A, C. 1799.
if so
Word, are accepted of the Lord, provided that the son who is principled therein be in the life of charity
to the life of charity all things
for
Word may
be conjoined.-
A. C. 3452.
With
is,
kingdom
is this
that, where-
as
it
derives
its
Word,
faith,
as to those doctrinals,
viz.
because
said in the
Word, another
conse-
derives its
Word,
will differ in
in
each society
is
no reason why the Church should not be one, provided ooly there be unanimity as to willing what is good, and doing
is
what
good.
As
for
example;
is
if
grounded
but
not indeed
he
is
in the truth as to
86
life,
in
or
kingdom.
So again,
if
Word
in
Matthew, chap.
42
in doing
manner
is in
life
he
in
he suffers him-
and
such,
Word
is
that in
many passages
is,
reason
who
are treated
who
and that these are such as make faith the essential of salvathe agreement also of their doction, was observed above
;
trinals
Word
is
is
treated
;
of,
and
that conjunction
effected therewith,
manifest
is,
but only
with those
make
is
charity essential as to
life
for
there
faith,
consequently as to
A. C. 3451.
from
charity,
That
is
faith
is
at
this
day
separated
cast out
is
also
defamed.
But he who
guilty of theft,
87
it
so be he doeth
not open-
who
who
who
is
guilty
this
life
;
day
it
is
doctrine which
fruits,
which
minds. ^. C. 4689.
church,
There are two things which conjoin the men of the viz. life and doctrine when life conjoins, doctrine
;
;
but
if
day
rate,
is
when yet
trine.
life,
and
life is
from doc-
if
joins, is
that he
to hell.
is
conjoins,
life,
evident from
that he
is
who
is in
goodness of
his faith
and conscience,
and extends
church
;
this rule
demn
4468.
any,
infants,
who
when they
die.
A, C.
They who
the
first place,
that
is,
that
it is
the
and
still
say that
of salvation.
Hence
also at this
88
it is
it is
consequently also
is
faith
not
given.
and
;
faith in the
second, the church would have another face for then none would be called Christians, but they who lived according to the and also it would truth of faith, that is, the life of charity
;
is.
one,
by distinguishing between
all
who
are
good of
is,
life,
not only
who
the church
would be in illustration concerning such things as are of the Lord's kingdom, for charity illustrates, and in no case faith
without charity
;
Hence
if
is,
it
is
evident
the good of
essential,
was
in the
first
place, that
was an
is,
The
those of charity
and had no other doctrinals of the church than hence they had wisdom from the Lord.
;
A. C. 6761.
That every
even
if it
principle, of
were essentially
false,
may
be obvious
come
heretical opinions,
which when
to
But
it is
be ob-
and
if
still,
whilst the
WITH DIVERSITY OF
false principle
falsified,
is
BELIEF.
89
confirmed
The
case
for a principle,
and confirmed. As
for
example
in the
yea, in
would vanish and be done away, and out of many there would be formed one church, howsoever difi"ering as to doctrinals and rituals, either flowing from the
this case all heresies
Assyria,
Mesopotamia,
Syria,
Ethiopia,
Arabia,
Lybia,
in each of these
difi"erence as to doctrinals
and
rituals,
in all
heavens, for
heaven.
Supposing
this to
be the case,
all
all
would be gov-
erned as one
man by
would be as members
depend, both in
was principled, This is my brother I see that he worships A. C. 2385. the Lord, and that he is a good man.
:
90
UNITY OF THE
SPIRIT.
When
Lord,
it
a church
is first
raised
members then
what
is
as
is
known from
recorded of the primitive Christian church after the All the members of the church at that
Lord's coming.
But
in
away
evils
evils
also
insinuated
themselves,
whence arose
if
for
in
such case
them
ion, or
way
condemning any
for their
deny fundamental
principles,
that
is,
the
Lord, eternal
life,
contrary to
the
commandments
of the decalogue.
A. C. 1834.
CHAPTER
VI.
When we
to the error
error,
than
truth
For there
as there
inherent in
all error
all
a tendency to do
evil,
is is
inherent in
a tendency to do good.
falsity, as
Evil
the
life
or spirit of
good
is
the
life
or spirit of truth.
But
all
nor
is
alike pernicious to
all.
As truth may be
the memory, and be seen and acknowledged to be truth, while the heart remains unaffected by its divine spirit, so may falsity be received into the same outer
court of the mind, and the inner sanctuary not be
terially affected
ma-
by
its
malign influence.
religious
Evds
of life
:
2.
3.
Ignorance
False teaching.
evils,
imbibe fal-
92
sities as readily as
falling shower.
Falsity
congenial to them.
They
;
because it favors and justifies their evils and same time they hate the truth, because this makes manifest and condemns their evils. Besides,
love
it,
at the
it is
sensibilities,
and obscure
as
it is
supremely
selfish
man
;
and because he
than
love.
falsities,
So with the
man who
loves
The evil of avarice, which is liis besettinghim to the rights of others and his duties towards them ;-blinds him to the beauty of truth,
premely.
sin, blinds
justice, sincerity
and neighborly
love
and he
so
is j)er-
And
with
all
other evils
falsities,
"
And
come
and men
93
For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the
were
evil.
deeds
may be made
and
all
who
are
it
But there
fort to
are others
overcome their
;
evils,
in the desire
and
ef-
and they undoubtedly form a very numerous are innocently in error. Some of them, perhaps, have never had an opportunity of learning These are represented by the poor beggar the truth. in the parable, " who desired to be fed with the crumbs that fell from the rich man's table." Theirs are not
doctrine
class.
They
falses of evil,
no
it
literal sense of the Word, or from the rehgious books which have been placed in their hands- But along with these doctrinal errors, they have also received many great and essential truths relating to life, which
94
hearts.
error.
Through the simple precepts of the gospel which they have applied to life, and in spite of the
errors that
imbibed
much
And through
the
and softened as to be accepted of the and to become in some measure receptive of good. Although they are nothing else but falsities as laid down in the creed, and as believed by
so modified
Lord
for truths,
those
who
and held by the class of persons we By being bended to good in the minds of the recipients, or being so understood and interpreted as to be in some measure conducive to good, the malevolence of the false is taken away, and thus
false as received
but
little
harm
is
Agreeable to the spiritual import of the Lord's words, where He says concerning His true disciples, " They
and if they drink any deadly thing, it shall not hurt them." If such be the spirit of the gospel, and the obshall take
;
up serpents
it
How New
95
in-
worldly business, whereby he has been hindered from inquiring into the truth of the opinions he
or
they
of judgment, rendering
him incapable
vided a
man
some
evil lust, to
for
in so
it is
impossible for
him
to see the
truth.
But
the case
is
world
as
particular doctrine,
draw them
to himself, whilst
he explains or
it
scientifics,
and by the
appear
literal
is
how holy
may outwardly
is
for,
and not of the Lord, nor does he acknowledge any truth, exSuch cept so far as he can interpret it in his own favor.
worship
is
what
is signified
is
not
who
and who
live in
charity.
is
to
Whether is goodness derived from charity. be denominated profane, does not so much de-
pend on the worship itself, as on the quality of him by whom A. C. 1295. it is exercised. All falses exist from evil but the falses which are not
;
96
from
evil, in
;
the internal
in the
who
is
;
are
good of
good,
hence
that false before the angels does not appear as the false, but as
;
Hence
it is
may
who have no
Word,
if
as an end.
A. C. 10,648
There are
is
falses
Gentiles,
and
also
among
within
the
church.
A. C. 4736.
There are
falses
falses
which agree with the good of the church, which do not agree with
lies
it
;
the falses
concealed, and
;
which do not agree with the good of the church, are those
in
which
to
evil
lies
bended
truths.^. C. 9258.
As
to
what concerns
it
;
may
be adjoined to
but in
which good
is,
such as
who
are in ignorance
and such as
still
life
for an
end
the malevolence of
into
some resemblance
97
and likewise
falses
and also truths with those who are and truths with those who are in
falsified,
good.
The
falses
which
But
who
That
from
evil, is
in all truth
from good
the contrary,
avail
at
ail.
and what
from
is
of no
are
a thousand
all
who
in the
is in
false
nothing at
against one
who
truth
fly,
from good
It is
from
is
not such.
false
Evil
is
that which
;
opposite to heaven,
from ignorance
for they
Lord
as truth
who
A.
C. 6784.
The good
pled
in the
who
norance of truth; as
who
know
whatsoever
may
be the cause of
many of whom have holy thoughts about God, and are well disposed towards their neighbor. The case is the same with all who are out of the church, and who
5
98
good of charity.
yet,
being
life,
alike as infants
is
because they
is false
and
evil.
And
and
in
and
false
and
evil of ignorance
may
easily be
bended
to truth
good.
Not
so with those
There is a difference between confirming false principles^ from the "Word, and believing in simplicity what is related He who confirms false principles, first assumes a there.
principle of his own, which he
is
;
and then he
and
ac-
cumulates corroborating testimonies from every quarter, consequently from the Word,
till
he so thoroughly persuades
himself of
truth.
its
He, however, who believes in simplicity, or with a first assume certain principles, but
is
true,
it;
and
is
if
he be instructed how
it is
from what
Word, he
heart.
Nay, even supposing a person through simplicity to believe that the Lord is wrathful, that he punishes, repents,
and
grieves,
and
is is
thus restrained from evil and led to do not injurious to him, because
all
it
leads
him
to
and when he
capable of
99
But
it
is
and worldly
of their truth.
Q. 589.
With
in variety,
is this
goods are
infinite
Hence
;
the
nevertheless
when these
which
is
the case
them from ignorance, in which ignorance is innocence, and when the end is to do good, then they are regarded by the Lord, and in heaven, not as falses, but as the multitudes of truth and according to
the
life is
when
formed according
A. G. 7887.
As
of what
is
to
false
and
is falsified, it is
falsified
sified, to
in good,
and hence
is
willing to be
appropriated to
him who is in evil, and hence is not willing The reason why the false as the false is not him who is in good, and hence is willing to
because he thinks well concerning God, conlife
be in truth,
is,
false that it
be against
agree with
them
thus he softens
it,
and
But
it is
who
are in
good are
100
life,
when
they are instructed by the angels, they reject falses and accept truths, and this according to the degree of the love of
A. C. 8051.
which
but
still,
in charity
were
was the good of love and the good of love and in such case qualifies the falsity which
;
into
the
to perceive
of the
literal sense
of the
Word,
which are
there
is
also accepted
in
by the Lord as genuine truths when them the good of love to the Lord, and the good
;
in
the other
life
is
truths.^. E. G25.
They who
indeed receive
thence derived.
are in the
in the
spiritual
affection of truth,
that affection
may
falses,
but only so far as they do not disagree with good, and truths
in the spiritual
truths, as well
in this
world as tho
such
is
101
wisdom
to eternity
wherefore they
are not in any faculty of understanding them. the case has been
That
this is
made
evident to
me from common
else within
experi-
Now inasmuch
as the angels of
man but
his
and thence
his
affection, desires,
true ends, then they do not see any falses from evil
and
if
evil, still
is
not
the reason
is,
because those
falses are
and thus
A E.
867
CHAPTER
VII.
The
chapter,
present
is
tlie title
conveying
the
last,
We design in this
and to show that
is
much harmed
mon-
by
it.
The
doctrine professed,
;
may be
in itself a
strous error
and yet
its
poisonous influence
may be
upon the
heart.
The
error is be-
Word, understood
it.
in its
is
appears to favor
And
yet
it
beto
it
lieved in such a
truth in
therefore innocuous.
of justification
103
Formula
Concordice,
is,
greatest
into
and most
any
religious creed
for it
makes no account
of
the
are
commandments and indeed teaches that these by no means necessary to salvation. And yet we
;
find, especially
among the
laity,
many
many
excellent, self-
sincere
and humble
followers of the Lord, and therefore worthy members who are connected with communions of His church where this doctrine of salvation by faith alone is
They do
those do
which would seem to exclude the importance and necessity of a good life. As they understand and hold the doctrine, it is not saving faith unless good works result from it, or
who
accompany
and glaring as this falsity is, condemned for believTheir belief of it. harmed by essentially ing it, nor under unavoidable almost it has been quite natural
it.
Grreat
the circumstances
it is
it,
so
and therefore it is as innocent as Having imbibed some truths along with and somewhat of the spirit of charity, the error is modified in their minds as to be in some degree re;
natural.
ceptive of good.
will
apply to
all
other
falsities,
104
life.
For
in all cases
it is evil
of
life
fernal love
and not
selfish
falsity of doctrine,
spiritual condemnation.
This
is
by the spirit of the divine Word, and is, therefore, what a true catholic church ought to teach for a true church is such only by virtue of its reception of the spirit and life of the Word. Since much is said by Swedenborg throughout his theological works, and in the extracts in the present
;
and
to
may be
is,
know what
this
doctrine
as
understood and
S23oken of in the
New
drawn up by Luther, Melancthon and others, and considered as a perspicuous and faithful statement of the
religious opinions of the Protestants.
fore, introduce
We will, thereand
That there
is
at this
no light by day, nor the moon and stars any light by night,
is
alone; for
means of salvation
neither the law of the decalogue, nor charity, nor good works,
life,
105
The above
moreover
God
seen,
life.
the Father,
who forgives them as though they were not them with renovation, holiness, and eternal
and crowns
These and
many
doctrine
of
pany
and pretend
justification
;
to
conjoin
insert
them
into
this,
may
Formula Concordice
1756),
lest
(or
Form
of Concord^
Leipsic
edition,
any one
decalogue are
which man
is
That the works of the second table of the civil duties, and belong to external worship, able to do of himself and that it is a folly to
;
justify,
that
by
faith,
that
in
justification, p.
106
589, 702. App. 62, 173: that good works do not preserve
salvation nor faith,
p.
p.
174
that neither
p.
165, 320.
App.
to
p.
158
that repentance
is
App.
p.
vation of
p.
life
170
App.
p.
167:
that
the regenerate are not under the law, but are delivered from
the bondage thereof, and are only in the law, and under
grace, p. 722,
and elsewhere
719, 720
It
is
besides
many
to
be observed, that
who
call
manner
justification
by
faith
It
is
doctrine
of
justification
by
This
is
what
all
in the churches,
whereby they endeavor to acquire to themselves a name, and the reputation of superior learning, as well as diplomas,
licenses,
done, notwithstanding
that the sun
owing to
doctrine alone,
107
and the
is,
from heaven
have perished.
The doctrine of
this
day
is
insists, that
life
of
love
of no account
also, that
when a man
receives faith
he
is justified,
is
;
man
fore,
is
al-
though
may
They, there-
because they do not believe that good works affect man, nor
that they are at
all efficacious to
They
also
have
evils of their
thought and
will,
whether
justified
who are by faith saying in their heart that they are not under the yoke of the law, because the Lord has fulfilled the
believe that such things are not imputed to those
;
nor under the curse, because the Lord took it upon himself Hence then it is, that they who think, believe, and live, from the doctrine of faith alone, and of justifi;
God
life,
in their lives,
but
to self
adjoin themselves
who
make no account
live
either of
good or of
is
evil.
from
it is
that doctrine
that
and
also that
it is
of no
consequence
if
will,
108
is
and
not from that source, provided they have only confidence That such persons trust, which is called saving faith.
is
when they
the
think, speak,
Word
when they
By
they conjoin
themselves to hell
hell,
lukewarm.
These
of
men
Something
shall
now be
life,
of the
men
of the church,
when their faith and life are The greater part of those who are born
is
know what
faith
alone
is,
nor what
is
understood by
justification.
W^herefore
God
in the
Word
is
thereby understood
and
of doctrine.
Such persons,
also,
cerning
God and
salvation,
is
to live
and
that justification
to
live
church who are saved, are kept by the Lord in this state of
thought and
faith,
receiving instruction
faith alone,
109
are blinded
and hence
justification
by
faith alone
a nonentity.
From
these considerations
it is
evident
who
in
To what
no salvation thereby
it
It
is sufficient
and do
evil,
inasmuch as there
all
no damnation thereby
Thus relaxing
and so to
reins to their
;
intentions,
their
own spirit for it is the spirit which thinks and intends, and becomes altogether such as are its thoughts and intenIt
is,
tions.
from doctrine, although it is believed by who hear their preachings are under
it is
for
in good,
They within the church are in falses and at the same time who are in heresies and in the life of good and all
;
but
falses
of good.
But the
falses
to,
which
is
effected
by
application to good.
For such
;
falses
can be applied to
if
if to
evil,
are falsified.
To
illus-
by an example
It
is
which
who thereby
110
contributed nothing at
to salvation
it
is
with
its
fruit,
so
in
other cases.
A.
8311.
saved,
is
cede from
to
be
make
by
know what
to others
charity
is
is,
imagining
it
what
their own,
also
meant by neighbor,
nevertheless
who
is
these
same persons
towards their
It
is
of good.
faith,
no hurt
it
and consider
is
to
charity,
whereby
the good of
It
is
the will of
man which
Evils,
is
be immersed in lusts
to the will, are
;
will.
which belong
to hell
and falses
when one
in-
This
saved
as
is
who
Ill
But it is otherwise with who have confirmed themselves in falses, and have
life
truth
since this
seminated.
evil
It
is,
however,
still
desires,
so that falses
and
lusts constitute
life
they
who
is
sink themselves
down
into hell.
A. C. 845.
It
said (Rev.
xii.
6) that the
woman
derness,
after-
and flew
to her
is
own
in
by which
is signified,
is
called
the
New
Jerusalem,
to tarry
grows
made
amongst
greater numbers.
But
in that
separate faith from good works, not only in doctrine but also
in life
life
;
of faith, which
;
charity,
are
amongst them
for they
know no
agreea-
ble to doctrine that faith produces the fruits, which are good
is to be-
to
do them.
;
But
way
of thinking
are, the
former do
they
do not comprehend,
consideration
it
From which
is
who
are not
dragons,
is
112
mouth. ^. E.
765.
faith alone, to
it,
cannot
aff"ection
and
who
by any one but the priest who teaches and preaches them. The layman hears them, but they enter in at one ear and go
out at the other
arcana,
;
may know
that he himself spent the whole force of his genius in acquiring a knowledge of
taining
them
in his
;
in re-
them
in adult age
himself as a
man of extraordinary
What
then must
when he hears
it
these mysteries
From what
has
been
said,
may
petent to justification,
the laity, save such of
them
bibe no more from their arcana than that faith alone saves
that they cannot do good of themselves, nor
fulfil
for
to
man
is
not mixed
evil,
man
flows
is
what
for it is a
known
thing,
that
man
hereditarily
evil successively
and from
113
it
evil,
and makes
his
own, and
superadds
evil
from himself.
evils
But
evils
with
man
There are
wherewith goods
mixed.
unless
it
The
was
case
is
the
same with
false
principles,
and
so, it
be regenerated.
to
would be impossible for any man to The evils and falses wherewith goods and
love
God and
to
is
goods and truths can be mixed, are such as are not con.
trary to love to Grod and to love towards our neighbor.
for
As
example
if
in preference to others,
in moral
and under the influence of that love studies to excel others and civil life, in scientifics and doctrinals, and to
to dignities
be exalted
and likewise
to opulence
above others,
and yet acknowledges and adores God, performs from his heart duties towards his neighbor, and does from conscience
what
evil
is
is
such
mixed with
it
for it is the
which
is
fire
of his
first life.
But
if
in preference to others,
as
it
is
such as not to
mixed with it, for they are Let us take another example if any one becontraries. lieves himself to be pure from sins, and cleansed like a peradmit of good and truth to be
;
114
son cleansed of
by washing
in water,
when ho hath
so
Holy
Supper, in case
fection of
to
life,
in the af-
what
is
good and
life,
So
is
man
is
lieving
what
is
is
but
good.
Again
if
him
but
still to
and yet
is
to live in
such as to be
it;
but
if
is false
and
evil,
Further
and the
evils thereto
but
pretence and cunning, which have evil for their end, are not
no wise be conjoined
for
deceit,
which hath
115
good
to the circumference,
which order
is
essentially
infernal.
The
case
is
A.
It
C. 3993.
is
no one, whether he
is,
Word
or out of that
life
damned
hereafter, if he live a
it
good
accord-
is
good of
life
contains within
it
the
case
is
who have
452.
and
trifled
with religion.
A.
subject
vii.
9]
is
of those
they were in
who
are in the
good
for
not
any one
cording
to the
dogmas of his
if
religion,
inasmuch as
For
the good of
'
life
and receive when they come into another life for every tion remains with man after death, and especially the
;
affecaffec-
tion of
knowing
is
a spiritual affection,
and every man, when he becomes a spirit is his own affecof consequence, the truths which they desire they tion
;
A. C. 455.
CHAPTER
YIII.
Hitherto
tlie
membership, and of excommunicating and anathematizing all heretics. And as it has been supposed that
false doctrine
must inevitably bring damnation to the him who believes it, so it has been supposed that true doctrine must as certainly bring salvation.
soul of
And
both these errors still linger in the church, although both are slowly retreating before the dawning It is extremely hard for light of the New Morning.
many
cede that
manifested an increasing
mem-
And
in this
117
ence of the
New
Dispensation.
It is evidence, that,
by faith alone, an impression is gradually gaining ground that this doctrine is not true that there is something higher and more important even than true doctrine, something more damnable than the false. Yet it is amazing to see what a deep lodgment
;
this solifidian
all
Christendom.
Men
find
it
themselves of
entirely.
It
them
like a
it is
convinced that
an error
long
it.
mazy paths
Suddenly
gloomy paths of
error.
The crystal light of the New Jerusalem bursts sun. upon them with meridian splendor. They see and
and, as they supStraightway they begin to draw invidious comparisons between themselves and
errors,
other people.
They
alone, that
lief
with
difficulty
have more and higher truth. They know that faith alone does not save, even though it be a true faith
118
doctrine
church, and
out of
it.
who believe differently from them are They do not think, and yet they know,
may he
of the purest truth, and the heart still remain selfish, They are far more anxious to know cold, and dead. what a man believes than how he lives thus reveahng
;
the existence
still,
dogma
it is
But the
spirit of
the Divine
Word
teaches that
mere doctrine does not constitute the church, and that faith alone, even though it he a true faith, cannot
save.
is
no such thing as a
;
for
the
life
and soul of
it is
faith.
to,
Truth may he
by one who
is
hut
How-
ever
it
may seem
mars
As
in a
measure
is
its falseness,
and
when
not regarded,
similarly modified,
and actually becomes false in the minds of those who are in evil. Truth is not truth ivith us, except it be
lived
;
for
the Lord,
who
is
the
life
of truth,
and who
is
dwells with
man
not in
119
And
wlien
live
we
live
the truth,
we
live in charity,
because we
according to the laws of charity which the truth expresses or reveals ; and the Lord's life,
is
which alone
it for
a truth that faith alone does not save, and that charity must be united to faith and yet, if he neglect to live the life of charity, or to shun as a sin
;
against
God whatever
is
by this truth. So might as well believe in justification and salvation by faith alone. Practically he is in the acknowledgment of this falsity. He does
far as relates to himself, he
condemns, he
in no wise profited
ivitli
Ms
heart
^'
man
known
may
be, is of
it
be put in
for
practice.
faith, of
Neither
be applied to
life
only in this
charity,
way can
it
and thus become hving truth in us. Only in it become a medium of conjunction with the Lord, and its saving efl&cacy be experienced.
this
way can
imagine that
those
who
than others who are in false doctrine. They have the means of becoming better, and therefore ought to be but whether they are so or not, must depend, better not so much upon the clearness with which they perceive the truth, as upon the fidelity with which they
;
120
obey
it.
more miserable than that of others, because they are, by virtue of the truth they have received, accountable for the amount and quality of in a higher degree
;
truth we receive,
accountability.
is
As
the exact measure of our moral " That sersaith the Scripture
;
will,
and prepared
not,
many
stripes.
given, of
him
shall
much be
So teaches the
its
Word
spiritual
and true
if its
sense.
And
so
will
a true
church teach,
How
this point
may justify
will
its
In the other
is
of no avail
for the
in-
fernals themselves,
may
some cases
life
is,
according
know-
view
to
life,
putation
of learning,
Hence
is
life
of the
;
of charity
for
121
with
all its
as
of charity
and
it
This
life
life
of charity
of faith without
life
is
of faith to exist.
They who
any other.
of
joined to
Him by
Hence
so
also
manifest, that
is,
them
much
talked
of,
cannot ex-
planted in charity
are denied
;
inwardly rejected.
The
made manifest in the other life, when the exteriors are removed and it then appears, that, where there is no charity,
;
It
is
life
of
charity, or
mutual
who had
it
not in
some degree
formed
in the
body
had
if
They
and
of charity
life
of mutual
and torment.
in
flesh,
is,
who
are not to
be admitted
into the
kingdom of God.
Tho
122
same are also meant in Ezekiel, where it is written, ' No son that is a stranger^ uncircumcised in heart, and uncircumcised in fleshy shall enter
i7ito
my sanctuary.
''''
A.
C. 2049.
is
him
where there
is
a small
is
or accord-
common expression, they keep pace with each other, which may indeed appear as a paradox, but still it is really so. Good is the very essence of truth truth without its essence is not truth, howsoever it may appear to be so
;
it is
Whosoever wishes to possess truth in himself, not only ought to know it, but also to acknowledge it, and have faith therein when he doeth this, he then first begins to have truth, because then it aifects him and abidea with him. It is otherwise when he only knows truth, and doth not acknowledge
;
it,
faith in
it
himself.
Several
who
they are capable of knowing truths, and sometimes of knowing them in a superior manner, but
still
in propor-
deny
it
in their hearts.
A. C. 2429.
to those
The
doctrinals of the
life,
Church appertaining
who
al-
true
the
is,
evil
of
so far
as relates to
;
for
prinevil^
which
is
of the
life,
they put
of truth, and
eyil,
false, for
123
falsified,
which
is
effected
;
by
it
hence
truths
for
it
is
those
who
are in evil of
pertaining to those
who
are in the
good of
life,
are verified
[made true].
C. 8149.
Every one
his love or
is
is
by good
is
is
which
is
loved
called good.
explores another
him by
he
is
his love
is known to every one who when he has explored him, he leads whithersoever he wills, insomuch that when
for
is
then the reasons, which are against the love are of no avail,
all avail.
life
:
That
this
the case,
is
also
all spirits
are there
known from
is
held- in
they are
They who
hells, are
forms of their
loves,
and of the
Since,
world, consequently also they are forms of hatred and revenge, thus such monsters as cannot be described.
therefore, the whole
man
is
is, it
is
evident
that the
It
is
is
Lord
faith,
is
but he
but
124
where good
there
He
is
it
much
present in truth as
proceeds
Truth without good cannot be said to be inwardly in man, it is only in his memory as something scientific, which does not enter the man, and make him a man,
from good.
until
it
becomes of the
loves
it,
life
and
it
life
when he
lives according to it
:
when
and
this also
He
that hath
my precepts,
who loveth Me, and I will love him, and will manifest Myself to him and my Father will love him, and We will come to him, and make our abode with him,"
doeth them, he
it is
;
xiv. 21,
23. A.
C. 10153.
The persuasions of the false and the lusts of evil are inwho is in evil as to life, is in the false as to It may indeed seem otherwise to themselves who doctrine. for when they make a lip-profession of are in evil of life truths from the Word, or from the doctrinals of their church,
separable, for he
;
It
if
still
the
life
be
evil
make a
is
lip-profession of
it is
from a persuasive
which faith
and then
howsoever
That
life,
when
left
then falses burst forth, as well those which they had thought
125
from the
inasmuch as
From
it
may
be
life,
A. C. 7577.
That
truths,
person are more true, with another less true, with some
together untrue, yea false,
may
all
those
with every
man
As
for
example
a truth
is
the good
it
of charity, because
is
it
with another
work of obedience, because it proceeds from obedience with some it is meritorious, because they are willing to merit
a
it
is
hypocritical, be-
men and
;
And
is
this
may be
Hence also it may who are in the good, and less of truth with those who are in the truth, for the latter regard good as more remote
much
them. ^.
2439.
is in
That man enters heaven, and becomes a church, when he good, is from this, because the Lord flows in into the the influx is good with man, and by good into its truth effected into the internal man, where his heaven is, and
:
is.
126
Wherefore, unless
man
is
not
is
in the internal
man, therefore
is
when
this is opened,
man
is
in heaven, for
heaven
is
not in
That man
to truth
throughout
such as he
every one
is
as to good,
reflects
and not as
;
without good,
who
it
may know
for
by
is
his good,
and
ac-
cording to
affected
towards
by another
its
it,
unless
this be in accord
When
mention
is
;
made
of
good,
delight
meant,
its
for all
man
it
goods, and so
left to himself, so as to
Hence
may
be mani-
man by good
is
A. C. 10367.
It
may
is,
or
what
very
it is to
He who
much deceived
is
wherefore so far
formed accord:
the reason
wills that he
may
man
cannot be
;
made happy
is
but by a
for
by them man
life
regenerated, and
into heaven.
made
spiritual,
But
to love the
Lord without a
;
Him
may
flow in,
127
to himself
for
he
is
life in
any thing of
life
life,
in his love
is
the
life
of heaven, which
called eternal
love the
knows nothing,
his
by
evils, so that
he becomes infatuated,
yet afterwards.
acquainted with few goods and feio truths, and shuns evils, he knows those goods and truths, and superadds several others, and becomes
wise, if not in the world, yet afterwards.
A. E. 1180.
illustrate the
but
still
the
Lord
under-
reformed.
To
illustrate the
would
also be dangerous
for
man
can then pervert, adulterate, and profane truths, which exposes him to the worse condemnation.
Moreover, truths,
if
same time
From
these considerations
may
is
appear, whence
it is,
no good, unless
as to form
and not as
to essence.
A. E. 730.
128
The good
life,
when
it is
in
life
;
any one,
is
the good of
it,
for truth
it is
becomes good by a
according to
and beonly in
fore this,
for
when truth
is
memory and thence in the thought, it is not good, but becomes good when it comes into the will, and thence into
the the actions, the will itself being what transforms truth into
good.
a
This
wills,
may
he
man
calls good,
calls truth
man, which
is
man
loves from
wills,
he does;
of his will
is
is
From
these ob-
evident
how good
is
is
in in
man
man,
is
formed by truths,
that of the
life.
and that
It
is
all
good, which
good
is
though
be not of the
will,
because a
it is
;
man
this or that is
good
nevertheless
is
truth,
and
is
referred to truth
but
if that truth,
inasmuch as
illustrated
it is
of the will,
it
becomes good.
ample
:
This
may be
spirits,
who, in the
of the
spirits
life
of charity, for
:
to be so
but
it
was
and
and not
to
will
wherefore they
were rejected.
Hence it was evident, that only to think good, and not to will and do it, does not constitute good in
129
es-
The
case
would
goods^
be the
same if a
them
man knew
alone
life
sential truths
and
made
by willing
and doing them. These things are may be known that the good of truth,
it is
or spiritual good,
life.
when
really in
any one,
is
the good of
A. E. 458.
but to say
is
and
believe
it
is,
it,
and not
to
of charity^
and not
make
it
the essential
wherefore they are in the same situation with those who say
that faith
alone,
is
them charity
is
of faith
lightened.
It
E.
107.
is
by which
;
is
meant the
is,
the reason
be-
cause truths are not given without good, for truths derive
their life
from good
man who
is
A. E. 48.
the
first
The angel
written to
all
;
is
here
who
and good, thus in the knowledges of such things as are of heaven and the church, and nevertheless are not, or not as yet, in a life according to them. By these knowledges are
principally understood doctrinals
doctrinals alone, of good
itual,
;
and
truth,
;
do not make
man
spir-
but a
6*
life
according to them
life
for doctrinals or
know-
ledges without a
130
and
;
all
man
wherefore
man
does
life,
and they then enter into his life when he wills the things which he thinks, and thence does them. That this is the
case,
know
all
and not to
civil
live according to
them, he
is
and
man
he
Sim-
them
intelligently,
live
according to them.
A B. 93.
CHAPTEK
IX.
than the
five
its title.
But we
chapters, will be in no
who have read and pondered the previous way disturbed or alarmed by
the
title to this.
though slowly, the Christian world is and acknowledge that heresy and sin and that it is possible for men to are not identical be regenerated and saved, who believe or profess many The great body of the church, howfalses of faith. ever, for the last eighteen hundred years, have been
Steadily,
coming to
see
of a different opinion,
with the statement at the head of this chapter. Probably a large number at the present day would
protest against
and performerly, now than more But there are vastly nicious. who are willing to assent to it ; and this is to be atit,
132
SALVATION POSSIBLE
reached and affected nearly all minds more or less, since the time of the Last Judgment and the com-
mencement of the New Dispensation. But if the truth of what has been
foregoing chapters be admitted
said in the
if false
doctrine does
and saved
necessity.
would afford
Benefi-
Wisdom and
For
the most part, the result of birth and education circumstances over which they have no control. With
few exceptions, people believe, in matters of religion, with the church in which they have been born and They are Komanists or Protestants, Preseducated.
byterians or Quakers, Baptists or Methodists, Unitarians or Episcopalians, because they have been so
taught from their infancy. And supposing any or all ^it is evident of these sects to be in great heresies
that some of
indeed,
if
would be a hard lot, them must be they must be denied an entrance into the
^it
kingdom of heaven* simply for believing what has been taught them from their earliest childhood, and what, therefore, they might naturally be expected to believe.
We will suppose
true doctrine
is
that one
is
taught, and
therefore educated in
his.
the truth
this is
no merit of
IN
WHATSOEVER HERESY.
;
133
his.
educated in error
in the belief in
it
this is
no fault of
Thus
far
who
is
Love
itself
and Wisdom
and who
is
therefore incapable of
He
is
bound by
his very
The prevalent
Salvation
which
and from all the evil loves self, and prompting to infernal deeds. And the Lord has mercifully provided that the necessity of keeping the commandments, or of shunning evils as sins against Him, should be so
an infernal
state,
Word, that
see
it
;
all
who
are willing
life
and might, by a
of
simple obedience, be brought into a state of conjunction with Himself, in spite of never so
so great heresies
aU
generation.
They
often
obsci^re
134
SALVATION POSSIBLE
But
all
who
are resolutely-
bent on following the Lord, whose hearts are aglow with the simple love of goodness, are not left without
"a
guide
them
in the night.
And
full
and
clear
it
upon
Thus
is
His
holy-
Word, that
He
tion possible to
And
New Church
teaches
evils
and
falses to
th^m salvation
A.
C. 3993.
While man is regenerating he is let into combats against falses, and then he is kept by the Lord in truth, but in that truth which he had persuaded himself to be truth, and from Combat may this truth combat is waged against the false.
be waged even from truth not genuine, provided it be such, and it is that by any means it can be conjoined with good conjoined with good by innocence, for innocence is the me;
dium of
church
soever.,
conjunction.
Hence
it
is
that
may be
regenerated by
A. C. 6765.
IN
WHATSOEVER HERESY.
135
Within the church there are some of all denominations who are endowed with conscience though their conscience, nevertheless, is more perfect in proportion as the truths
;
which form
it
faith.
C. 2053.
still,
exist in
men
for
but an evil
life,
together with
parents,
initiated into it
and
it
after-
in
his
power
to extricate himself
from
its falsities,
;
being prevented
evil,
by
his
but to live in
and to
it
is
For he who simply abides in country, who believes in God, and (in case
and
lives according to the
;
Word
to be holy,
command-
such an one
perceives
when therefore truths are proposed to him, and he them according to the measure of light which he
falsities.
be extricated from
has confirmed the
firmed, are
But
it is
who
con;
these,
when
when a
made permanent, and cannot be extirpated man has confirmed himself in what is false, he
for
is
as
136
if
SALVATION POSSIBLE
it
;
pride of his
who
lived many ages ago, and had confirmed themselves in the and I falsities of their particular religious persuasions
;
still
I have
of the same religious persuasion, and had entertained the same notions with the former, but yet had not confirmed and I found that, when they their falsities in themselves were instructed by the angels, they rejected falsities, and
;
received truths
D. S.
S. 92. 93.
against the
still
are,
many
for
he can
the
Divine
Providence, by
means of its operation in every particular, were universal, and had in view the salvation of all, it would have established
one true religion throughout the world, and not have suffered
it to
be divided,
much
then
by
heresies.
But
ele-
you are
more
mind
;
tell
me, can a
man be
saved unless he
be
first
reformed
of the world
? For he is born into the love of self and and as these loves do not contain in them any
sake of
self,
he
is
for, is there
mercy
in those loves ?
Does he make
him even
to death,
ing against
him when he is
humor ? because,
as
IN
WHATSOEVER HERESY.
is,
iSt
that he
all> he therefore considers others in comparison with himself as vile, and of no estimation. In order that such an one may
first
evils,
and
so be reformed ?
That
cannot be
eflfected
except
Providence,
is
shown above.
Since, therefore,
it is
con-
might be divine, could not be written except by mere correspondences, it follows, that dissensions and heresies are
inevitable,
is
also according
especially,
when
the
church
itself
had assumed
and
life.
When the
things
man
in
mere darkness, and gropes about like a blind man, who is ever stumbling, and falling into ditches for the will must see in the understanding, and not the understanding in the will or, what amounts to the same, the life and its love must lead the understanding to think, speak, and act, and
;
;
for
love,
do
it.
From
these considerations
exist.
may
be seen
It
however pro-
may
be
with
may
for
still
be reformed and
by shunning
138
the will
reformed, and
first
by the
which then
There
an acknowledgment of
Every man's
is,
life
which
is
called charity.
life,
that
his charity.
life
From
If
ought to be,
salvation.
it,
varied
it
and
is
XVIIL
of this
volume.
CHAPTEK
X.
that
of salvation
by
and con-
sistently enough.
How
whom
How
can they believe in a vicarious atonement, or in a crucified Redeemer, if they have never heard of such
an atonement, or such a Redeemer ? And yet, for not believing in that of which they have never heard, they must all be shut out of the kingdom of heaven,
and
suffer the
It
is
human
imagination
to conceive a
more unreasonable and monstrous doctrine than this, or one more derogatory to the characEvery one who allows himter of the Divine Being. creed, or to consult the his from apart think self to nature, knows that better his of feelings and intuitions
140
sucli
for if true, it would stamp the supreme Kuler of the universe as the most
abominable of tyrants.
trary to
And
the doctrine
is
as con-
Holy Scripture, as it is to enlightened reason, our sense of justice, and every tender and humane feeling. For the Apocalyptic divine, after recounting the number of those that were sealed from each of the " After this I beheld, and lo, tribes of Israel, adds a great multitude which no man could nuiiiber, of all nations and tribes^ and peoples, and tongues, stood before the throne and before the Lamb, clothed with white robes and palms in their hands " (Rev. vii. 9). And the apostle Peter, after an instructive vision with which he had been favored, and after being called upon to declare what things God had commanded him, began by saying " Of a truth I perceive that God is
:
no respecter of persons
feareth
of
Him and
worketh righteousness,
accepted
Him."
It is manifest that the Divine Creator, since
He is
Love
leave
itself
and Wisdom
itself,
Therefore a universal
medium of salvation must be provided. The character There must be in of God is a sure guarantee of this.
every nation, and for every people endowed with an
immortal and spiritual nature, some form of religion and worship, and some truths, which, if religiously
obeyed, will suffice to bind the creature to the Creator,
141
And
a complete history of
all
upon earth, and a full account of their systems of befor lief, would show us that this is actually the case we should find, interwoven among them all, some genuine truths some simple precepts inculcating a life
;
of charity.
cepts,
And
;
all
who
must thereby be preserved in a comparatively innocent state and when they enter the spiritual world, they will, by virtue of the simple good in which
they are principled, be enabled to see and reject whatever errors of religion they have imbibed on earth, and
receive in their place the genuine truth.
hometanism, which
is
any saving efficacy, as an example by way of illustration. Mr. Irving, in his life
as utterly destitute of
of
Mahomet, says
Most
Do
should do unto thee," was given for the moral conduct of the
faithful.
"
Deal not unjustly with others," says the Koran, " and
If there be any debtor
let his creditor wait undifficulty of
under a
til it
but
if
he remit
it
in alms, it
Mahomet
dealing.
"
Oh
merchants
"
would he
and
142
purify
it
therefore with
;
for
God
incensed by
anger.
He who
its defect,
God and
" Take not advantage of the necessities of another buy things at a sacrifice rather relieve his indigence. " Feed the hungry visit the sick, and free the captive
; ;
if
confined unjustly.
*'
Look not
scornfully
;
and vainglorious.
a moderate tone
voice of asses."
;
for the
most ungrateful of
the
p. 75
And
concur
God
has
left
no people
own moral being but that He has graciously provided a universal medium of salvation, and thus
of their
;
rendered
it
possible for
all,
Mahometans
finally
or Pagans, to be saved
and
society.
This,
Church hitherto
false in
narrow in
its
in its spirit.
Yet
this is
catholic
is
what
New Church
does teach.
143
common
who
are
whom
is
there
no salvation.
be saved, beto
is
may
universal,
and extends
men
as well as
who
and because
hell,
who
of enlightened reason
may
is
;
see,
that no
man
is
born for
love
itself,
wherefore also
religion,
He
has provided
ac-
that all
shall
and thence
life
:
for to
respected
and so
far as
He
of
regarded,
man
exterior
life.
as well as Christians,
may be
known
to those
man
to
for
who understand what makes heaven with heaven is in man, and they who have heaven in
It is heaven in
to
man
be led by Him.
The
all religion is to
acknowledge
reli-
The precepts
be worshipped, so as to render
man
acceptable to
Him
and
and
is
man
wills
It
well
known
as well as
Christians,
144
Men
live a
moral
life
either for
Moral
life.
life for
is
he
him
for
moral
life
;
for
the
sake of the
lives a
Divine
life
Being,
led
by the Divine
but he
who
moral
by himself.
This
may be
by an example
He who
is
and thus for the sake of himself and the world, shuns evil from a merely natural motive, and is led by himself. The
life
of the latter
is
life
of the former
is
spiritual.
is spiritual,
has heaven
life is
in himself; but
not in the
is,
merely natural.
The reason
interiors,
;
and there-
From
may
be seen,
not receive
it differs in
in themselves,
and who do
They who
good
for
good
to
be con-
145
in
the
Of
more
tians
ail
They
may be
;
trine of faith
so,
that doctrine,
ceive it. iZ".
or, as
H. 318,
societies
among
cause
He
ance must be
made
Human Form,
When
visible,
He
He was
;
He was He was
God
they say, that the Divine Essence of consequence belongs to Him, and that, inasmuch as It is Infinite and Essential
Life,
He was
not such a
man
as
others
are.
They
are
afterwards informed by the angels, that in aspect He was like another man, but that when He was in the world, His
is
Infinite
its life
and Essential
and
and borp
in the
world. Divine.
146
GENTILES.
more
internal-
and
among them,
which, commencing in the centre of their continent, is communicated around, but does not reach their coasts. They acknowledge our Lord as the God of heaven and earth, and
visit,
and
at the
who
and of salva-
worships at
by mere thinking saying, that there is no man who all, who does not live according to his religion
not,
not
life,
but death in
it.
commu-
closed
things of faith.
up by the blind which has been drawn over the It was told me from heaven, that the truths
in the Doctrine of the
now published
of Life for the
ic spirits, to
New
Jerusalem con-
New
Contin. L.
is
is
said
some things bo premised concerning the Divine Providence of the Lord in relation to the rise of the Mahometan religion. That this religion has been receiyed by more Jiingdoms than the
of importance that
147
may
those
the same time believe, that no one can be saved but he that
is
born a Christian.
Mahometan
in
religion
all
is
not a
things are of
it
is,
these inquire
what
and
reli-
It
is
Mahometan
who came
into the
made
the Alcoran only the book of their religion, and thence Maho-
who wrote
it,
con-
In order that
it
may be
many
first
fully
known,
shall
be spoken of
in
some order
wherefore,
concerning the
origin of idolatries.
country
of the
globe
the
cause
was,
all
that
the
representa;
there
were representative
of correspondences, which
also
that of representations,
Egyptians
From
that science
fountains, and
what mountains, hills, rivers, moon, and stars signified knowledge of spiritual the had also they by that science which were represented, which were things the since things,
trees of every kind, as also
what
148
Now, because
all
their
sentative, consisting of
held their
in groves
mere correspondences, therefore they worship upon mountains and hills, and likewise
;
and gardens
and,
adorations
they made
sculptured
and serpents,
according
and
set
them up
at
in order
placed in their temples, that they might recall to recollection the holy things of worship, which they signified.
a time,
when
was
obliterated,
the posterity began to worship the sculptured things themselves as holy in themselves
their parents
that,
;
Hence
which
filled
In order
it
was caused
by the Divine Providence of the Lord, that a new religion, accommodated to the genius of the Orientals, should commence, in which there should be something from each Testa-
ment of the Word, and which should teach that the Lord came into the world, and that He was a most eminent prophet, the wisest of all, and the Son of God this was done by means of Mahomet, from whom that religion was called.
:
raised
these things it is manifest, that this religion was up by the Divine Providence of the Lord, and, as has been said, accommodated to the genius of the Orientals, for the ^nd that it might abolish the idolatries of so many na-
From
'
GENTILES.
149
before they came into the spiritual world, which takes place
after the death of every one which religion would not have been received by so many kingdoms, and would not have been able to extirpate their idolatries, unless it had been
;
made agreeable to their ideas especially unless polygamy had been permitted; also because the Orientals, without that permission, would have been inflamed into filthy adulteries more than the Europeans, and have perished.
;
C. L. 342.
The conjunction
is
of
of
taught in the tables which were written with the finger of one table
in
is
is
man.
These
the
religion.
From
table they
know
that
is to
God
is
to
be acknowledged,
;
is to
be sanctified, and
be worshipped
table they
know
openly or clandestinely by
adultery to be com-
mitted, nor murder, whether with the hand or with the heart,
neither ought
man
.
to
Inasmuch now as the conjunction of the Lord with man, and of man with the Lord, is efi"ected by the above things, it is evident that every one who knows
those things.
.
.
civil
;
and
thus
And, what
is
more, the
man
who
that
150
where
is
and
Every person who is of such a char who dies an infant, for he is led of the Lord They who, by reason of educated by the angels.
as one
and moral
life,
receive the
means
first
of salvation.
as if they
I have
were not
to in-
men and
;
is
From
these consider-
is
man
may
be saved.
A. E. 1179.
From what hath been said above may be saved, whatsoever be his
quainted with
evils,
it is
evident, that
;
man
ac-
religion
for he
is
and from
which are to
which ought
believed.
to be
themselves
from man and not from the Lord the reason why they are not goods and truths in themselves before he hath shunned
;
evils, is,
is
life in
them.
as
acquainted with
goods and
all truths,
many
as
it is
knows nothing,
evils, so
that
he becomes infatuated,
whereas the
man who
is
151
and shuns
evils,
not in the
and from
medium
it is
This
given
amongst Christians
and
likewise given,
also
Mahometans, and
amongst Gentiles
which
sees
may
may be
man be
saved.
Every man
moved
what the quality of those things is, after evils are rea Christian sees it from the Word, a Mahometan
;
Grentile
Word,
God
is
Lord is the Saviour of the world, that all good in itself good, and all truth in itself truth, is from God, and nothing from
man
that baptism
is,
is,
that there
is
a heaven and a
life after
into hell
not in evil
other things,
and with the decalogue, he may omit. A Mahometan sees from the Alcoran that God is one, that the Lord is the Son of God, that all good is
in accord with these
is
and that the evils mentioned in the precepts of if he doeth these things, to be shunned ought decalogue the A Gentile sees from he also believeth them, and is saved.
after death,
;
152
GENTILES.
is a God, that he is to be and worshipped, that goodis from Him, that there is a heaven and a hell, that there is a life after death, and that the evils mentioned in the decalogue ought to be shunned if he doeth these things, and believeth them, he is saved.
And
God
as a
when they
are
instructed
by the
angels, they
acknowl-
edge the Lord, and from the Lord afterwards receive truths
condemn
supper and baptism are for those alone, who are in possession of the
Word, and
to
whom
the
Lord
is
Word
and
who
believe
A.
E. 1180.
The Gentiles, although they know nothing concerning the Word, consequently concerning the Lord, still are in possession of external truths such as the Christians have
;
as that
the Deity
is to
neither to
commit adultery, neither to commit murder, covet what is another's thus they are in posses;
which
Church
they
who
are wise amongst them, not only observe the same in external form, but also in internal, for they think that such for-
bidden
ples,
evils are
common
what
internally
due
to
In
153
them
Hence
it
may appear
that the
Lord
He
in-
see
2589
to 2604.
and
out of the Church, that they receive the truths and goods
of faith more easily than Christians,
lived ac-
Lord there
is
is
no salvation
and
that this
is true,
but that the Gentiles, who have lived in mutujust and equitable from a
al charity,
life
edge the Lord, more easily than they who are within the
Church, and have not lived in such charity
;
have
Him
Divine as to His
Him
only as a
call
which they
the
account,
when they
are left
to
themselves
Him
who
whom
there
no salvation.
A. C. 4190.
All they within the church, who say that they believe
in the
as
154
believe nothing at
hell,
is
a heaven or a
and also
it
if
to
be instructed
by experience,
will
But man thinks Human, and one man different from and one more holily than another. They who are
He
is
Father
in
Him, and
He
but
know any
from no other source than from images, which they see with
and from idols which they can touch still howLord conjoins Himself with them by the good of charity and of obedience in their gross idea. Hence it is that it is here said, that they have appropriation of good
their eyes,
;
ever the
for the
conjunction of
is
they
who
may
Lord
be
as
who
to
and
they whose
of a
still
Lord
as to
* "The inferior things of the church are said to be from the Lord's Natural and Sensual Divine; not that in the Lord these things are inferior, for in the Lord and in His Divine Human all is infinite, inas-
much
as
He
is
Jehovah
as to each essence,
but because
it is
so with
155
is what is represented by the brazen serpent, which was a means of revival from the bite of serpents to those who
looked upon
it,
(see
Numb.
xxi. 9)
and yet
live
A. C.
In numerous instances, those who are principled in some particular doctrine, even though it be heretical, think none can be saved who are out of their own pale, or who do not believe precisely as they do. The reverse is, however,
the fact
race,
;
for the
is
and
them
to himself.
The mercy
of the
Lord
all
is
infinite,
and
itself to
throughout the
world
for they
who
on that account, nor are they ever condemned for not having faith towards the Lord, because they are not aware of his existence.
What
part of
Or
that the
Lord would
per-
mit so great a multitude of human beings to be brought into This would existence, in order to perish in eternal death ?
be alike contrary to the divine nature and to mercy.
Be-
man
for they
who
which are from the Lord, and they who are natural have a natural apprehension by reason
those things which are in the Lord, and
;
above form of expression is used: but they who are celestial men, and thence truly rational, have a perception of interior things, and of them it is said that they
receive, the
fire
who
A.
G.
4757.
7*
156
sides, those
tiles, live
the church, and far more easily embrace the doctrine of true
faith.
life
;
This
the so-
to
This
is
for
many of
who indulge
in those vices,
and make
no scruple of torturing their fellow-creatures. Yea, the Gentiles are such, that when they are instructed by the angels
concerning the truths of faith, and are informed that the
Lord
rules
the
universe, they
listen
attentively,
become
imbued with faith, and thus reject their idols; wherefore those amongst them who have lived morally, being in mutual charity and in innocence, are regenerated in During their abode in the world, the Lord had another life. been present with them in charity and in innocence, both of
readily
He had
also
endowed
in-
is
right
and when these are present in the conThis accords with the
:
Luke
"
?
Then
them,
Abraham, and Isaac, and Jacob, and all the prophets in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall
shall see
Ye
And
he said unto
157
down
in the
first,
kingdom of God. And behold, there are last and there are first which shall be last '' By Abraham, Isaac, and Jacob, are 30).
meant
all
those
who
viously demonstrated.
A. C. 1032.
in possession of truths,
;
may
ap-
many
considerations
for it is well
known
that the
Him
with
much
They acknowledged
life after
happy
state
of the
good, and
the
unhappy
state
of the
wicked.
Their laws moreover were grounded in the comof the decalogue, viz. that
mandments
God
is
to
be wor-
and adultery, are crimes which ought not to be committed, and that it is sinful to covet what belongs to others. Nor
were they content to practise these things in externals only,
but insisted on their observance in internals.
the same at this da}'
;
The
case
in
is
all
in the possession
they have from the Lord, in consequence of which conjunction they are in a state of receiving
still
;
more
and they
and
ships of truths.
Hence
it
is
that they,
false principles
158
to
ples which are conjoined, remain, but those which are ap-
insomuch that at removes and separates what A. is true. what shuns and length what is false hates
is false,
2863.
It is a very
common
who have
con-
by believing
as they
1,
do,
vii.
2.
Accordingly
me by much
ex-
by
life
of apparent truth
if
whereby
The
life
of charity consists in
in
of charity,
who
are
not
it
This
they who are called Christians, and acknowledge the Lord more gladly than Christians do for nothing is more delightful and happy to the angels, than to instruct those who come from the earth into another life. A. C. 2284.
;
CHAPTER
IS
XI.
IsO
VALUE?
been said in
Let no one
siders
it
lias
New Church conwhat a man believes, or that she places a low estimate upon spiritual truth. She could not do so without It is quite otherwise.
forfeiting her claim to be considered a true church.
She could not lightly esteem the truth, without, at the same time, lightly esteeming Him from whom all She could not speak disparagingly of it, truth comes.
without speaking disparagingly of
Him who
is
the
Truth itself. The Lord is declared in the Scripture to be " THE WAY, THE TRUTH and THE LIFE." Whatever estimate, therefore, any people or church place upon the truth, must be the exact measure of their estimate
of the Lord. If they do not love the truth, they do not
love the Lord.
they are indifferent about the Lord. If they have no anxiety to know the truth, they have no anxiety to
160
And
Such a people
;
and end of all truth, is, to lead to goodness. Hence it is written, " That all men should honor the Son (the Divine Wisdom or Truth) even as they honor the Father (the Divine Love or Goodness). He that honoreth not the Son, honoreth not the Father that hath sent Him " that is, honoreth not the Divine Goodness whence all truth emanates, as light comes forth from heat, or thought from affection. But there are various orders and degrees of truth, some higher and some lower, adapted to the various wants and conditions of men, and the various states of the human mind. The same truth is not the same to a number of individuals who are in different mental states, and who must, therefore, contemplate it, each from a different spiritual stand-point just as the same landscape is not the same to a number of beholders occupying different positions. There are liigher and lower views that may be taken of every truth and that not only may be, but that must he, and actually are, taken by minds in different states. A carnal mind can apprehend truth only in its lowest or but a rational mind apprehends it sensuous form and a spiritual mind spiritually each acrationally Take any truth of the cording to his own state.
; ;
Word, and how different would be the view or understanding- of it by one of the highest angels, and that
161
by a sensual-minded man
it
according to his
it
state
of
would therefore
lies
And
It is
herein
wonderfully adapted to
mental
states, con-
understand
it
in simplicity,
and each derive from it the good which his state requires. But pure and absolute truth, such as it is in
the Divine Being, not even the highest angels are
Truth must be veiled, as it were, in order that it may be accommodated to the states of recipient subjects and often the moral vision is so weak and impaired, that only a very dense cloud " I have will serve for an accommodating medium.
capable of receiving.
;
yet
many things to say unto you," said our Saviour ; to his disciples, " but ye cannot bear them now
and that
and which
it
tempt to teach them. But is spiritual truth, then, of no value ? Of none whatever to some persons. It is of no value to those who
are not in states to understand or live according to
it
;
of no value to those
ual
life
who care
162
Lord.
to keep the
in its spiritual
sense
commandment would be
not be received.
of no use to him,
and could
And
so
with
all
the other
command-
Until
men have
condemned
and
them
at pres-
How
evil,
moral
and
crime, as a sin, be expected to hold in abhorrence spiritual evil, or the affections, dispositions
and feehngs in
which all vicious practices have their origin ? And of what use to such would spiritual truth be, whose
purpose
it
is
which
it is
to be overcome ?
But to all who have learned to keep the commandments in their literal sense, from a principle of religionwho are sincerely desirous of knowing and
resolutely bent on doing the Lord's will
therefore,
^who have,
begun to
is
follow
Him
in the regeneration,
It discloses the
spiritual truth
of
immense
value.
it
may be up-
spiritual conjunction
which
it
may be
realized
163
attained.
evil, of
human
other.
and the manner of passing from one to the The higher and purer the truth which we recan we penetrate into the depths of
within us
life
state of
and the higher and purer will be the and consequent happiness to which we
;
we
live
its
we
receive.
delight
felt in
if
And
purest truth,
applied to
life, is
may
admitted
But
and enjoy-
degree of
if
human
life will
human
life
ment
will
be attained.
And
strive
we
we
is
to live according to
we become in aU heavenly graces, and the more securely shall we stand against the assaults Upon this Kock (the great truth of evil from hell.
'"'
which involves all other spiritual truths) I will build my church, and the gates of hell shall not prevail
against
it,''
164
There
every
mind
in attaining distinct
religious truth.
ponds to doctrine.
And who
is
true, or that
which
when the spiritual sense of the Word is opened, does not know that the difference between
evolved
is
the two
bed of
down ?
The mind
enjoys no tran-
in the other.
We
;
only in
it
spiritual truth
this, until,
and
soul.
Then we
rest in the
peace which
He
alone
can give.
all
the simple
false
it
utters not
The truth
is
its in-
degree.
ject
And
is
which has not a tendency to lessen, in some measure, our confidence in His wisdom, love and mercy ?
in a light so adorable, or
165
truth divine
faith,
which
which originate
of the world.
exist with
man
and how impure these are may appear from the circumstance
of their being attended with such adjuncts.
Nevertheless
the
He
Lord conjoins himself with man in those impurities, for animates and quickens them with innocence and charity,
The
and these,
faith, the
Lord
is
them, and
man is imbued with The Lord never them. This may appear from this
some of all though
;
which form
it
What
is
Divine
is
incomprehensible, as
;
being above
nevertheless this
Lord's Divine
principle of
manner with
different
persons.
In
is
2^^'oportion
i?i
man
the
same
and
in
more
p)erfectly
intellectual prin-
ciple is enlightened.
Word
of our
Lord are
essential
166
accommodated
truths
as to
who
whereas in
its
accommodated
to those
who
who
compared
xii.
3
it
Matt.
xiii. 43.
Hence
it is
evident, of
what importance
;
is
that interior
truths be
known and
received
these truths
may
indeed be
Lord
for the
Lord, as
He
is
Divine Good, so
He
is
He
is essential doctrine,
inasmuch as whatever
the doctrine
of true faith, hath respect to the Lord, and also hath respect
to the
lating to the
kingdom of heaven and the Church, and the things kingdom of heaven and the Church but
;
reall
is,
the Lord,
is
regarded.
by That
Lord
is
quently that
He
alone
is
regarded in doctrines.
says, " I
He
Himself
every
He
;
am
is
life," xv.
26, 27
way
is
doctrine, truth
life
the
life
of truth
Him
are receptive.
He
written,
His own received Him not but as many as received Him, to them gave He power to become the sons of God, believing in His name who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God," i. 11, 12, 13; the born of God are those, who are principled in love and
;
167
spiritual
may be
is
meant by
The
man,
spirit,
when they
faith,
but with a
life
;
dif-
ference according
those,
with
who
if
first
wards,
life,
for the
which
is
solely
from the
on the
case imbues
them, and
and
The
quality of truths,
me
with those who live acwho do not live according to with those who do not live ac-
appeared
with
spirit,
and
inanimate
it
A. C. 5951.
as the
That a bed signifies doctrine, is from correspondence, for body rests in its bed, so does the mind rest in its doc:
trine
but by bed
is
Word,
mind
reposes, and, as
168
bed
is
;
con-
the
have such as are magnificent, the foolish have mean This is the sigones, and those of false speakers are filthy.
nification of
bed
in in
Luke
:
shall be two
men
Two
life.
R. 137.
of the internal church are they
Men
their
who have
qualified
inter-
Word
Word
They
who
more
interiorly
i?t
heaven.
A.
C. 7840.
The Word
standing of
is
it
is
properly the
Word
is,
as
understood
If
it
not understood,
indeed
is
called the
Word, but
is
in real-
ity it is not
The Word
for the
truth, according
inasmuch as
it
may
it
be
and
life
according as
is
understood
it, is
for the
mere
letter,
dead.
Since therefore,
man
life
Word,
it is
to it;
for
Now
because
by
faith
and
it
love,
and according
the church
church exists,
follows, that
to
it,
a church
a noble
169
if
grounded
in
not
is
man
is
the
Word,
and, as
were, converses in
itself,
it
divine truth
and the
Word
is
From
hence
it
Lord
it,
present with
man, and
standing of the
Word
faith,
for,
according to
love,
man
has truth,
and also
and thence
life.
D. S.
The Word, without doctrine, cannot be understood. The reason is, because the Word, in its literal sense, consists
of
mere correspondences,
to the
and
celestial things
every single
simultaneously
afford
support
the
literal
sense are
in
who
There
like contradictions,
when
nevertheless there
if it
be viewed in
its
own
spiritual light.
is
In some parts,
a collection of
in the letter
no
Word
in its literal
it
sense,
can
But
" that
Jehovah
;
iv. 2)
audit
170
is
xxiii.
19
Sam.
xv. 29)
said, that
chil-
Jehovah
and
it is
upon the
xiv. 18)
death for the children, neither the children for the fathers,
but every
xxiv. 16).
tory, but
man
shall be put to death for his own sin" (Deut. These passages, without doctrine, seem contradic-
when
illustrated
saith, "
;
by
agreement.
seek,
Jesus
Ask, and
be given you
and ye
shall find
knock, and
it
it
shall be
opened unto
you."
Without doctrine
man
asks,
granted him
and
it
my
shall
Lord explains himself: "If ye abide in me, words abide in you, ye shall ask what ye will, and The Lord says, be done unto you" (John xv. 7).
kingdom of Grod"
be imagined, that
;
(Luke
heaven
the
vi. 20).
Without doctrine
it
may
is
but
for
Lord says
spirit,
for theirs is the kingdom of heaven" (Matt. v. 5). Again, the Lord says, " Judge not, that ye be not judged
for with
vii.
1.2; Luke
what judgment ye judge, ye shall be judged" (Matt, Without doctrine a person might vi. 37).
is evil
appears, that
;
it is
lawful to judge, if
"
be done righteous-
ly
for the
vii. 24).
Judge righteous judgment" (John Again, the Lord saith, " Be not ye called Rabbi,
says,
Lord
l7l
and
is
call
no man your
is
in
heaven
8, 9, 10).
is
master
whereas by doctrine
it
we
be
When
the Son of
man
upon twelve thrones, judging the twelve tribes of Israel " (Matt. xix. 28). From these words it might be concluded, that the disciples of the Lord are to
glory, ye also shall sit
sit
hereafter in
judgment
when
the truth
is,
how this
mystery
that the
is
to be
understood
Lord
alone,
who
is
and
will sit in
judgment, and
is
is
able to judge
in
and that by
his
twelve disciples
means
Word
John
(iii.
From what
read the
it
is
very
clear, that
they
who
Word
themselves doctrine from the Word, are in the dark concerning every truth
;
and that
their
and unsettled, prone to errors, and easily betrayed into heresies, which they will even embrace with eagerness, in case they are supported by the authority and favorable opinion of mankind, and that they may do it with a safe reputation
light in
:
for the
it,
Word
is
to
them
as a candlestick without a
172
for doctrine is
their inquiries.
angels,
and
it
was
Word
whatsoever
such opinions and tenets as favor their own love, and the
love of those
That the
is also,
whom Word
as
it
being
intelligible
without
doctrine,
and
like
a candlethere-
The Word,
like
intelligible
by
and
is
a candlestick
Man
had
them
Word
seen from
to doctrine.
own
doctrine
in like
according to theirs
theirs.
Consequently
false doctrine,
and
true.
Hence
doctrine
is
and
D.
S. S. 51, 2, 4.
may be
that
it
That the Truths of Faith are multiplicable to Infinity, evident from the wisdom of the angels of heaven, in
increases to eternity
;
no end of wisdom, and wisdom is from no other source than from divine truths, analytically divided into forms, by means
of the light flowing in from the Lord.
Human
intelligence,
173
truly
intelligence, is also
is
multiplicable to infinity,
itself,
is
Divine Truth
;
its in-
finity,
and
He
attracts all to
finite,
continuing.
is
The Word
angelic
Lord
;
is
an abyss of truths
from which
does not
tial sense, it
all
wisdom
although to a
its spiritual
man who
and
celes-
know any
thing concerning
The
may
be com-
may
The
may
also be
may be propagated
myr-
and
That
coherence
abundance and
of
truths, follows
and manifests itself to every one who collects reasons, and sees what multiplied series effect, when they cohere as one for then one thing strengthens and confirms another, and
they together make a form, and, when in action, they present one act.
it
Now, because
it
faith in its
essence
is
truth,
follows that
and
less sensual-natural
it
sees
under
it
by
it were in a bundle, becomes more luminous, more perceptible, more evident, and more clear it also becomes more capable of being con-
also
174
it
becomes,
es-
more powerful against evils and falses, and thence more and more living and saving. It was said above, that all truth in heaven shines, and
pecially,
is faith
in essence
wherefore, the
faith,
from that
illustration,
when
fitly
may
likewise
New
Jerusalem are
It
to
may
also be
stones, of divers
colors, in
comparison
may
be
made,
the
also,
beauty of a flowery
commencement of spring. The light and glory of faith from a copious store of truths composing and adorning it, may be compared with the illumination of temples by multiplied chandeliers, of houses
lamps.
The
exaltation of faith,
may be
illustrated
many musical
;
instru-
ments in a concert
other things.
The power
many
truths,
may
mented together, and its walls being strengthened by pilasters, and its roof supported by pillars. It may also be
175
in a
square column, in
side,
different places,
still
T. C.
make R>
We
salvation
thus
see, that,
while the
New Church
is
may
yet
means allow us
On
the contrary,
spiritual truths as a
spiritual
life.
CHAPTER
XII.
SPIRITUAL FAITH.
he is at one and the two worlds, called the of natural and the spiritual. As to his body and its and senses, he is an inhabitant of the natural world as to his spirit and its senses, he is an inhabitant of the spiritual world. Corresponding to these two worlds, which are adapted to, or which may be said to
is
Man
so constituted, that
human
constitution, there
is
a natural
and
and con-
God and man, and their relation to Every doctrine and precept of the Bible has both a natural and a spiritual aspect under which
each other.
it
may
be contemplated.
The
and by the merely natural mind, is the resurrection of the body but viewed from the spiritual side, it is the resurrection of the spirit, which is the real man. So of other doctrines, as the doctrine of the Trinity,
;
SPIRITUAL FAITH.
177
the Atonement, Kedemption, Kegeneration, the Last Judgment, the Second Coming of the Lord, Heaven
and Hell
and a
and they are very different according as they are viewed from one or the other. If this were more generally seen and acknowledged, many unprofitable disputes among Christians might easily be avoided.
spiritual side,
As
it
is,
men
Each
declares
and
truthfully
what he
flatly contradict
each other.
Similar
Faith.
remarks will apply to the doctrine of There are many varieties of faith, but they
reduced to two kinds, natural and
is
may be
all
spiritual.
Natural faith
evidence
;
it
may
miraculous
may
case
it is
historical faith
or
it
may
be the evidence
of authority
case
it is
the authority
of great
names
in
which
merely
be de-
persuasive faith.
resting
natural.
spised or
in
all
cases
such
for
way
one that
is spiritual.
very useful in
living.
more
interior
and
But
178
SPIRITUAL FAITH.
It rests not
the evidence
on ex-
of con-
Lord God as an almighty Saviour and Kedeemer, which springs from an inward experience of the wondrous workings of his love, redeeming and saving us from the dominion of
It is that faith in the
evil.
Word,
a living
life
because
animated by the
spirit
and
of
venly charity. It is the faith of the spiritual man the " faith that works by love,'' for love is its ever
present
faith, is
life
and
soul.
To
bring
men
to this spiritual
all
natural faith.
Therefore,
when on
to
who came
be cured of their bodily maladies, before He wrought on them His miracles of healing. Natural
diseases correspond
to spiritual
diseases
first
therefore
or natural
maladies, to teach
men
mala-
SPIRITUAL FAITH.
VfQ
That
follows.
It
may
was often said by the Lord, when the sick were healed, it should be done to
to their faith.
is,
them according
first
thing of all
to
;
the
acknowledgment no one can receive any thing of good and truth from heaven, thus neither faith and because it is the first and most essential thing of all, therefore, that the Lord might be acknowledged
Saviour of the world
for without that
;
when He came
were healed.
He
ques-
The
He had
the power of
Lord, when
spiritual
He
was
life,
acknowledgment of the Lord is the first of all things of spiritual life, and the most essential thing of the church, and since without it no one can receive from heaven
much
as the
faith
love, there-
Lord
whoso believeth
in
Him
hath eternal
life,
in
and whoso doth not believe hath not life. teaches at the same time, that they have faith
live
so that
life
is
is
insinuated by
an external way, and not internal, as sensual faith, which consists in believing a thing to be so, because the eye hath
seen,
180
SPIRITUAL FAITH.
ing wbich the Lord said to Thomas, " Thomas, because thou
hast seen, thou hast believed, blessed are they
see, and [yet] believe,"
who do not
John xx. 29
from miracles
credit
which consists
in believing a thing
is
to be
it.
so,
because another, to
spiritual faith is
whom
is
But
what
Insinuation by an internal
in this case
way causes
it
to be believed
and
it
what
is
insinuated by an external
way causes
is
to be confirmed.
The
the
af-
fection of charity,
these
make
faith
The
way
by the reading of the Word, and on such occasion by illumination from the Lord, which is given according to the quality of affection, that is, according to the end of knoweffected
say, that
man
is
saved by
;
faith,
or as they express
but amongst
;
know what
it is
faith is
some sup-
pose
it is
mere thought
which
some that
;
an acknowledgment
it is
of somewhat to be believed
trine of faith
is
others that
;
to be believed
Thus they
saved.
know-
is,
by which man
is it
But
still it
is
not mere
thought, neither
believed, nor a
an acknowledgment of somewhat to be
all
knowledge of
constitutes
by these
SPIRITUAL FAITH.
181
principle doth not save any one, but salvation cometh from
the
life
remaineth; whereas
life,
all
perishes and
becomes as
accm-ding
if it
with
life
tence,
In general,
;
life is
life
of two
is
infernal
con-
tracted from all those ends, thoughts, and works, which flow
from
bor
;
self-love,
from
all
to
which
it is
procured by
things appertaining to
is,
Hence
it
faith
viz.,
that
it
is
charity, for all things which are called the doctrines of faith
lead to charity
The
life
of the
body
is
such as
its
love
is.
A. C. 2228.
and spiritual diseases cannot be healed except corresjpond by the Lord, and indeed by looking to His divine omnipotence, and by repentance of the life; wherefore also He
;
sometimes
more.
said,
and
signified
by
but the
faith
whereby
spiritual dis-
eases are healed by the Lord, can only be given by truths from the Word, and by a life according to them the truths themselves and the life according to them constituting the
;
182
quality of the faith
SPIRITUAL FAITH.
for they
were exter-
moved
to
divine worship
by
first faith
;
and
it is
also the
with
all in
Wherefore
also
an historical
life
man by his
becomes
the
Lord
the
God
He
is
and
One
;
to be
known,
and so
and
Lord
to be present, because it is
But
still
man
faith,
which
charity
for
to will
and
to do is of the love,
to
and
A.
him whom
faith causes
be present.
E. 815.
There
natural.
is
is
a faith merely
its
is
Spiritual faith
is charity.
essence
to love
what
is
true, sincere,
;
and
just, and,
from the
will, to
act accordingly
man
is
universally.
and
just,
That
may know
for every
SPIRITUAL FAITH.
183
not for the sake of his person, but for the sake of that which
pertains to
him
and
love
all
honor.
From
men
is
what
is
true, sincere
and just
in
them,
the Lord.
No
good
in itself;
but
all is
and truth,
sincerity,
in themselves
Lord.
Now
these
it
manifest what
to
be understood
in
that
sense
by
;
Hence
this
is
whatever
is
loved
is
said to be true
when
every
it
enters
That
the
case
one
may
know
he
if
he do but
reflect, for
in the thought,
and
all
such things
Hence
it
is
charity.
A. E. 204.
Let
it
and whether
to live
know and to think, but also to will and to do for faith is not in man whilst it is only in his knowledge and thought, but when it is also in his will
according to
it,
be not only to
;
and in his
actions.
Faith in
is
man
is
faith of the
life,
but
man
faith of the
memory and
of the
By
understood
184
believing in
SPIRITUAL FAITH.
God; but
to
is
to believe
believe in God,
mere
historical
which
not saving.
Who
that
is
live well?
And who
Faith
know
is
but historical
is
faith.
life.
of the
life is
A. E.
250.
The
spiritual
is
arcanum contained
:
in the history of
Cain
Abel represents the good of charity, and This good and truth are also called Cain the truth of faith. brethren in the Word, and the truth of faith is called the
and Abel
this
first-born
for this reason, that truths, which afterwards are become the truths of faith, are first acquired and stored up in the memory, that from thence, as from a store-house, good may extract such principles as it can conjoin to itself,
;
to
to
be truths of faith
for truth
man
wills
it
and does
it
and
in propor-
tion as
man
does
this, the
to himself
and
to heaven, and, from love, flows in with good, into the truths
and by good
which man has acquired from his childhood, and conjoins them to good, and makes them truths of faith.
Before this process has taken place, truths in
man
are noth-
ing more than knowledges and sciences, in which he has as yet no other faith than as in things heard from another,
if
is
it is
and
it
and does
spirit,
for then
it
and becomes
his affection
and thought,
SPIRITUAL FAITH.
of man, in
its
185
own
affection
What
is
of the affection
is
is
called good,
;
and
is
called truth
nor
is
any thing
by man
to
of
Wherefore, what a
is
man
his faith
and
all
in his
although
is
he
may
the
cal parts
of the
Word,
is
When
to
it,
such faith
by Cain in the above historiCain was the first begotten. believed to be the faith which saves man,
for
it,
that
is,
may be
life,
and that
faith
may
when notwithstanding
in the
life.
Such
faith, so
called, is
faith,
which
is
man
in
which
takes
pre-
place
vails,
when he
and does
is
it.
the good of
annihilated,
and
This
;
his brother
faith
Word,
as
^A.
E. 427.
CHAPTER
XIII.
SPIRITUAL ILLUSTRATION.
The Word
of God, because
tlie
it is
a divine
medium
of consociation with,
medium
of the
Word.
Hence
said of the
Word
Incarnate, " This is the true Light which light eneth every man that cometh into the world." Even the
Word
Word
" For which reason, by the divine providence of the Lord, the kingdoms of Europe, and especially those in which the Word is read, have a universal
intercourse with the nations without the pale of the
[Christian] church."
But although spiritual illustration comes from the Lord through the medium of the Word, while it is read by man, yet all who read the Word are not illustrated in the same degree. Some are not illus-
SPIRITUAL ILLUSTRATION.
trated at
their
all,
187
minds
light.
all
And
depends not at
upon any extraneous circumstances, nor upon any difference in mere intellectual culture or endowments. It depends not upon any particular form of doctrine or of worship not upon the creed they have sub-
scribed, or the
they bear.
It
the
truth
heat.
life
ruhng
love, that
is
the
end
for
which truth
is
desired.
is
AU
a form of
but an emanation or
Therefore those
who
of the
Word
within them.
And
spirit
reading the
reading
Word
it
may
or gratify
live
some other
selfish
and useful life their minds are illustrated, so that they have a perception of the true meaning of the Word. They have a spiritual love of truth, and
this quickens their spiritual perceptions.
sire it for its
may
They
de-*
own
Lord
the
is
Word, and
Such persons
188
SPIRITUAL ILLUSTRATION.
are gifted with a perception of the spirit and true meaning of the Word, and form for themselves doctrine while reading
it.
They
Word
nor
is
portant.
But they
much
as
is
life
as
much
wants require
this they
do not
members
ligious
communion
granted
;
tion
is
but to
who humbly
look to the
from a sincere desire to know, and a settled purpose to do, His will. They may belong to any church or to no church, they may
be by profession Protestants or Cathohcs, Trinitarians
or Unitarians,
it
Word
New Churchmen
or
Old Churchmen,
matters not.
according to
Word
reverently,
may
them into all needed truth. An acknowledgment of the Lord in the Word, accompanied with a desire to know, and a disposition to do, the truth, opens the mind ever to an influx of heavenly light.
"If
be
full of
This
is,
is
therefore,
what the spirit of the Word teaches, and what a true and spiritual church ought
SPIRITUAL ILLUSTRATION.
to teach
for
189
Word
con-
Hear,
New
That genuine
in illustration
truth,
which doctrine
is
to teach, is appa-
Word,
to those only
who
are
Illustration
Lord
alone,
and
afforded to those
who
of
trutli's sake^
to the uses
none else
is,
He
is
in
things of the
Word
being alForded
only to those
who
them to the uses of life, is, because they are in the Lord, and the Lord in them. For the Lord is His own Divine Truth and when this is loved for its own sake, which is tJie
;
Lord
is
in
it,
and
is
:
in
John
At
know
He
that hath
my commandments,
;
it is
that loveth
self to him.
and I will love him, and will manifest myme And my Father will love him, and we will come
(xiv. 20, 21, 23).
Matthew: "Blessed are the pure in heart, for they These are they who are in illustrashall see God " (v. 8). tion when they read the Word, and to whom the Word appears in its brightness and transparence. The reason why the Word appears to such in its brightin
And
is,
because there
is
both a spiritual
and
celestial sense in
190
SPIRITUAL ILLUSTRATION.
these senses and their light, enters by influx into the natural
man.
Word, and into the light thereof abiding in Hence man acknowledges the truth from an interior perception, and afterwards sees it in his own thought, and
sense of the
this as often as
he
is
for perception
comes from
arises
per-
ception,
and thence
S. S.
acknowledgment, which
called
faith. Z>.
57,58.
is
How
the
the case
Word,
Every one
thereof,
is
il-
Word
according to the
af-
and
are
ac-
cording
to
the
of receiving.
They who
in
man, are
ven
heaven
is
what
illustrates
man
in the
They who
apprehend the
the
and thence in the desire of growing more blinded than illustrated when they read the
heaven
Word,
which
is
called the
fallacies, in
are,
such as are in agreement with the loves of and of the world but they who are not of this character, merely confirm the doctrinals of their own church, and are
falses, especially
self
false ^.
C. 9382.
SPIRITUAL ILLUSTRATION.
191
Hence
also it
is,
that
all illustrated
when they
are,
Jewish are
for
they do not seek the Lord's kingdom but the world, not
faith but fame, thus not the heavenly riches, but only the
earthly
and
if
knowing truths from the Word, falses present themselves instead of truths, and at length the denial of all truths. These things are said, to the intent it may be known what illustration
is,
confirmation
of
truth.
A.
7012.
Inasmuch
as few
know how
the case
is
here
faith is
known
is
in the
who
receive that
effected
in-
But
Man
is
teriors,
to look
downwards
to look
Man looks outlook inwards to heaven and to God. wards from himself, which is called looking downwards, since
when he looks from himself, he looks to hell; but man looks
inwards not from himself, but from the Lord, which
upwards, because he
is
is
called
192
SPIRITUAL ILLUSTRATION.
The
when
man
come
and heat
hence
The
light of
is
heaven illumi-
proceeds from the Lord as a sun, and the heat of heaven enkindles the will, for that heat
is
Since
to
man
is
then
among
that
is
communicated
this
is,
communication
it is
what
called influx
and
illustration.
But
to be
known, that
ac-
of reception with
man
is
cording
who and
Wherefore they of truth and of good. are in the love of truth and of good for the sake of truth good as e?ids, are elevated but they who are not in the
to the love
;
love of truth and of good for the sake of truth and good, but
and the world, inasmuch as they contindownwards, cannot be elevated, thus gravitate and ually look cannot receive divine influx out of heaven, and be illustrated.
for the sake of self
C. 10330.
He who
does not
supported without
Word
in the letter,
:
Word,
is
doctrine itself
but
it is
known, that all the doctrine of the church must be from the Word, and that doctrine from any other source than from the Word is not doctrine in which there is any
thing of the church, and
still less
But
SPIRITUAL ILLUSTRATION.
doctrine
is to
193
be collected from the Word, and when it is man must be in illustration from the Lord a7id he is in illustration when iti the love of truth for the sake These of truth, and not for the sake of self and the world. are they who are illustrated in the Word when they read it, and see truth, and make thence to themselves doctrine.
collecting,
;
The reason of
this
is,
ven, thus with the Lord, and so being illustrated from the
Lord, they are led to see the truths of the they are in heaven
;
Word
such as
for the
Lord
man
new
for
is
what
is
illustrated
faith,
a property of which
From
these considerations
may
now be
good
is
given to
manner the doctrine of truth and man from the Lord. That this doctrine
as to its literal or external sense,
is evi-
supports the
Word
in the church,
Word
from his
to it
it
he passes over as
if
That
they
known.
But
in
illustration
the
Word, these
Word
to
if
as
and according
the
ap-
common
is
were unswaddled, the truth then manifested in nakedness neither do falses from the
:
194
and
SPIEITUAL ILLUSTRATION.
fanatical, especially the
self
Jews and
who
are
meant by Babel
inasmuch
own
loves,
and superadd
the
It
own proprium.
falls to
Hence
Word
is
is
the ground.
to
be
Word
contains the
it
From
;
these things
is is
now
evident,
what
is
Hur
which inasmuch as
it
was derived from the external sense of the Word only without the internal, was merely idolatrous wherefore it is said
;
by whom such doctrine was represented, that he made an idol, or golden calf, Exod. xxxii. 2, 3, 4, 5, 21, 35
of Aaron,
;
Deut.
ix.
20. tI.
G. 9424.
By
is
made
to the Israelitish
that the
Lord spake
:
in a
but
meant which is not made by a sonorous voice, This revelation is made by illusbut inwardly in man. tration of the internal sight, which is the understanding, when
man, who
is
Word
made by
the light of
;
heaven, which
by that
is
by the light which is when the understanding is illusthen perceives that to be true
it
by that divine
is
light, it
which
it
true, it
it.
acknowledges
inwardly in
itself,
and as
are in
were sees
Such
is
who
SPIRITUAL ILLUSTRATION.
the affection of truth from good,
195
the
Word.
C. 8780.
revelation
when the Word is who are in good, and desire truth, are so taught from the Word. But they who are not in good, cannot be taught from the Word, but
is
By
meant
illustration
;
for they
false.
reason why they who are in good have revelation, and they
are in evil have not revelation,
in the
is
The who
all
Word
Word
to the
this is
communicated
man who
from
is in
;
Word, and
desires truth
;
affection
for
with those who are in good and thence in the affection of truth,
the intellectual principle of the
their soul, that
is,
mind
is
their internal
man
angels.
But
it is
thus who do not from the affection of good desire truth to them heaven is closed. But what the quality of revelation is to those who are in good, and thence in the affection of
truth, cannot be described
;
it
is
is it
altogether hidden
but
it
is
true,
is
and a non-
be not true
when
there
a favoring, the
mind is at rest and is serene, and in that state there is an acknowledgment which is of faith. The reason why it is so, is grounded in the influx of heaven from the Lord for through heaven from the Lord there is light, which spreads around and illustrates the intellect, which is the eye of the
;
internal sight
196
SPIRITUAL ILLUSTRATION.
that light itself
is
A. C. 8694.
is
those
truth,
which
who
are of the
The good of Lord's celestial kingdom. kingdom spiritual the are of to those who
intellectual part, for in that part is
truth appertaining
is
implanted in the
new
will,
whereby a man
wills to
which he had imbibed from the doctrinals of his Church and when he willeth and doeth that truth, it becomes good
with him, and
truth.
is
and
also the
good of
That
be true, unless he
may seem
have
it
from
confirmed
it
with himself
the fallacies of ideas favoring the opinion which had been conceived, not considering that there
is
confirmed, even
the false
itself,
Hence it is that all of every description believe their own dogmas to be true, even the Socinians, and likewise the Jews themselves. From these considerations it is evident,
what
is
is
several
who
are of the
Church
own Church be
they
who have
this
who can
to see truth
A. C. 8521,
CHAPTEK
XIV.
The
and very early state of human society on this earth, which has known no parallel since. It was " the golden age " of the world an age when wars and hatreds were unknown when peace, and harmony, and brotherly love every where prevailed. It was an age anterior to the Jewish Church and the people of
whom we
refer
when we speak
Assuming that a tradition so universal as this must have had some foundation in truth, we should
expect that those Ancient Churches would have exemplified the spirit of charity in a remarkable degree.
However they might have differed from each other in doctrinals and rituals, we should expect that such differences would never have been regarded by them, but that mutual love would have bound their hearts together, and made them more perfectly one because This is what we should expect. of these varieties.
198
New Church
The
is
For they acknowledged all those to be memwho lived in the good of charity, and called them brothers, howsoever they might differ in truths, which at this day are called matters of faith. In these they
out of many.
bers of the church
instructed one another, which was amongst their works of charity
;
nor were
they angi'y
if
one
did
not
accede
to
such proportion as he
is in
good.
Forasmuch
as the ancient
them were interior men and forasmuch as they were interior men, they were wise men. For they who are in the good
;
is
in similar
good
whence there is an elevation of their mind to interior things, and consequently they are in wisdom for wisdom
;
:
cannot come from any other source than from heaven, that
is,
and
in
heaven there
is wis-
dom
because those
who
Wisdom
con-
sists in seeing
truth
is
in heaven.
;
But
in process of
mankind removed themselves from the good of love to the Lord, and the good of love towards the neighbor, which love is called
for so far as
Hence
was that man from internal became external, and this successively and when man became external, he also became
;
199
little
and when
he
earthly loves, and the evils which are delightful to nian from
he hears concerning a
hell,
it
life
they ought
Hence
it is
at this
day amongst the things which are lost knows what charity is, in a genuine
neighbor
is,
for
who
at this
day
doc-
sense,
in a genuine sense ?
known
at this day.
The
is
Thou
and charity, which the Lord also teaches, saying, shalt love the Lord thy God with all thy heart, and
thy soul, and with
;
with
all
all
thy mind
this is the
like
primary
it
;
the second
is
unto
thou
command-
ments hang
37, 38. 39.
all
Word
in
/.
D.
9.
societies,
all
and
all va-
but
still
under the
respect,
In
this
heaven
are so
larger,
is like
many viscera, and so many smaller viscera within so many organs and so many members, each
diflferent
:
of
which has a
all
activities of forces
200
ruled by one
lungs, and
all
make
is
a one.
The
why
because in
heaven there
is
received by every
and
is
all
and
this is a
who
are in heaven.
Thus
it
many
number
and
in their particulars
according to the
they had
all
number
one
lip,
of indi-
vidual
men
and their
one,
that
is,
they were
all
principled in one
is
The doctrine
when
love
all
Mutual
amongst
one
for let
num-
thousands,
love, they
if
they are
all
all
have
one end,
the
common
in
dom
of the Lord,
which contribute
For then
and operates
upon
all,
ticular
201
what
Lord
is
done on earth as
it is
in heaven, according to
He
himself teaches.
C. 1285.
In respect to the churches of the Lord, the case is this In ancient times there were several together, and a differ:
but
still
they
made one
acknowledged love
their neigh-
bor, that
is,
the good of
made essentials with all then churches, how many soever they
are
is
This
is
but
still
all
are princi-
But the case is altogether otherwise with churches, which make faith the essential of the Church, imagining that if they know and think such and such things they shall be saved, and this without regard to the life when this is the case, then several churches do not make one, nor indeed are
;
they churches.
church, that
is,
It is the
good of
faith
which constitutes a
a real
life
one may know, for what are docend, and what is the end but life, some trinals but that a man may become such as doctrinals teach him to 2982 be. ^.
sake of
life
:
this every
for
Let
this truth
9*
202
the
tials,
the prophets speak, and thus that they are the essentials of
all
mind would
be enlightened by innumerable
things
contained in the
lie
would vanish
and be done away, and out of many there would be formed one Church, howsoever differing as to doctrinals and rituals,
either flowing from the above essentials, or leading thereto
;
itself
over
in
and
rituals,
but
still
;
the
was
and constitution of heaven. Supposing this to be the case, all would be governed as one man by the Lord, for all would be as members and organs of one body, which, although
they are not of similar forms, nor of similar functions, have
nevertheless relation to one heart, on which they all depend,
would say of
is
is
my
a good man.
A. C. 2385.
CHAPTER XV.
THE UNIVERSAL CHURCH.
Such
all
is
human
heart,
men, in their unregenerate state, are inclined that to arrogate to themselves some degree of superiority above -others. They love to be thought the wisest and
greatest,
They
all
upon
subjects
right,
and that
those
necessarily be wrong.
Hence it has happened that every people, who have had any kind of religion, have persuaded themselves that theirs was the only true religion, and that all The Jews imagined themother religions were false. selves beloved of God above every other people, and supposed that all who were not of their religion and
church, could have no share in the divine promises,
and were not subjects of the divine favor. Hence they looked upon all who were not of their religion as infidels, and cherished towards them feelings of hatred and contempt imagining that, in so doing, they were
;
204
Him whom
they professed
worship.
And
of our
the
Chinese,
Hindostanese, and
Mahometans
own
of themselves
and their
compared with
human race.
church.
What
have ever
even
of
Christendom?
And
among the
all
communion. A Romanist would be very unwilling now to admit that the church has any existence among Protestants
of this or that particular
and Protestants, perhaps, find it still harder to beany of it is to be found in Rome. Ask an Episcopalian, Where is the church? and he will point you to the Church of England communion or a Baptist ? and he will point you to those who have been immersed or a strict Calvinist ? and he will
lieve that
; ;
limit
it
to those
who
or a
the followers of
Ann Lee
Day
or a
Saints.
strange that
think
among
Jeru-
those
who
New
205
Doubtless there
;
among
all
these
and
so far as
all.
among them
But no one
all others,
sect or
show that
is
all
goodness there
in the world
monopolized by
them.
The
upon
kingdom
* In a pamphlet just published, and written by a professed New Church clergyman, the following paragraph occurs among others of
similar purport
The men of the Old Church [and by " the Old Church " this means all in Christian countries who have not received, and openly acknowledged their belief in the New, that is, in the revelations made through Swedenborg], who are in good of life, while members of that body they are without the truth, are, for the time being, necessarily out of the Church. The good within them is not the Church, but simply the ground upon which, when they come to the
" wi'iter
and acknowledgment of the truth, the Church will be and then, whether here or in the spiritual world, and not before, will they be in the Church [after having been baptized by a The minister of the New Church. See other parts of the pamphlet^."
reception
formed
Consummated Church viewed in its BeBy Thomas Wilks. p. 22. lations to the New Church. In another larger pamphlet of kindred character, also from the pen of a New Church minister, and entitled " An extended Dissertation on the Importance and Necessity of an External Church, by Richard De Charms" the same thing substantially is often affirmed. But the reader of the extracts in this chapter, and throughout the voliune, will see how wide of the truth is the opinion of these writers, and how
Validity of the Baptism of the
utterly alien such contracted notions are, as well to the explicit teachings, as to the
spirit, of
the
New
Church.
206
heavens.
It cannot
is
Him who
alone
able to
human
hearts.
:
to define
boundaries,
the church.
and say " Lo, here, or Lo, there," is They may cry, '^ The temple of the Lord,
to
But
all
it is all
no purpose.
The
limits of the
Its
members
cannot be
and
visible form.
may
be organized
but in these
tares
some who
and
is
it
are,
is
best
harvest."
"
congregation in general
;
what
it
is
com-
monly
it is
called a church
but to constitute
a church,
he
a church
In
its
itself."^. C. 4292.
includes
aU
it,
kingdom upon
widely.
earth.
may
Some of them may be in a comparatively low state. They may know but few truths, and
difi'er
and they
may
even have
in
many
But being
207
them
in their charity
Himself
This
is
conjunction.
what the
be
harmony with
all
They who
religious
in a cor-
and
for
no
man who
it
believes in
God and
J.
damned.
exists
Hence
in every
is
N.
Lord
D. 244.
spiritual Church,
it is
As
to
to
be noted, that
limited to those
the Lord, and
who have the Word, and who thereby know some particular truths of faith but it is also amongst those who have not the Word, and who therefore are altogether ignorant of the Lord, and consequently do not
;
know any
amongst the Gentiles remote several amongst them, who know by rational illumination that there is one God, that He created all things, and that He preserves all things
spect unto the Lord)
that
is, it is
Him
cometh
all
good, consequently
all
blessed;
208
in charity towards their neighbor from the affection of good doing works of charity, and from the They who are affection of truth worshipping the Supreme.
God and
such amongst the Gentiles, are those who are in the Lord's
Church and although they are ignorant of the Lord during their abode in the world, still they have in themselves the worship and tacit acknowledgment of Him, when they are in good, for in all good the Lord is present
spiritual
;
life easily
acknowledge Him,
Lord.
and peo-
as
experience
tains in
ciple,
it
which
acknowledged.
from the Lord, such things could never be Hence then it may appear what Ishmael is,
who
as to life
A. C. 3263.
is this
it
With
it
That
every
is
is
The Lord's
spiritual
kingdom
:
itself in the
heavens
is
it is
kingdom
in the
heavens
one
the reason
is,
because
all
account charity as
209
and
is
not
faith, unless
faith is charity;
whosoever
to his dissenting
from him
in matters of
beliefs this
he ex-
and truth.
He
who
lives in
charity, that
is,
in good, receives
;
and good
life
may be bended
But he who is not principled in chariwho doth not live in good, can in no wise receive any truth; he may indeed know what is true, but it is
life
;
thus he
;
may have
it
indeed in his
truths,
which are
live in charity, or in
nothi7ig of the
they are not of the Church, inasmuch as they have Church in them, that is, nothing of good, to
A. C, 3267.
against the
who
are
man
with themselves
by things negative of
falses
also, if
is
and by things confirmative of against the truth of faith from the* Word wherefore
;
still in
the other
life,
their internal
;
then
rived to
is into heaven and to the Lord and and worldly things which they have dethemselves from life in the world, are at the same
210
and thus
all,
to
happiness
such
is
the lot of
ligious principle,
of the Lord
is
But
as the Grrand
Man in the heavens, whose heart and lungs are where the Word is, and the rest of the members and viscera, which live from the heart and lungs, are where the Word is not. A. C.
9256.
The good
first place, to
of faith or charity
is
those
who
whom
first
from
its
good,
is
place
Church, for
life
constitutes the
it
except so far as
be of the
life.
Hence
it is
evident that
it
Lord
is
Church
according
Hence
that the
Church
of the Lord is spread through the universal orb. and yet that it is one for when life constitutes the Church, and not doc;
trine separate
from
life,
is
one
but when
several.
doctrine
constitutes
the
A.
C. 8152.
The
members, and
this according to
their functions.
Hence
it
may be
manifest
how
beautiful
211
and delightful the representation of an empire, of a kingdom and of a society, would be in heaven, if they were conjoined in like manner amongst themselves by charity and faith.
The Lord
cieties, for
also,
so-
Lord,
introduces
that order
order wheresoever
It
it
it
is
received.
Hence
in heaven.
is
whole world and consist of those who are i?i love to Him, and in charity towards the neighbor. But those scattered
societies are
coilected by the
also
may
rep-
these societies
it,
from the good in the universal world, which is also called a communion. This communion, or this church, is the Lord's kingdom in the earth conjoined to the Lord's kingdom in the heavens, and thus conjoined to the Lord Himself.
A. C. 7396.
Some
only,
Lord
is
and the
Word
is
common, or extended and among those likewise who are ignorant of the Lord, and have not the Word
believe that the church of
is
God
is
is
no help for
and that
is
when they
is
Now
as there
a belief
all,
among
Christians,
among
among
is
a communion,
follows that
many at least, if not common, and it is also called there are some very common or
212
common
1.
That the acknowledgment of a God effects a conjunction of God with man, and of man with God, and that the denial 2. That every one acof a God produces a disjunction.
knowledges God, and
of his
life.
is
joined to
Him, according
life,
to the
good
3.
or to live well, is to
shun
evils
against God.
all religions,
essentials of
None can acknowledge God in their hearts except those who lead a good life and these, according to the good of their life, the Lord turns away from hell, and turns to HimThe reason is, because these alone love God for they self.
;
The
his law
He
is
his
own proceedthat
say-
ing divine.
says,
'
As
this is
to love
loveth
To acknowledge
is
is religion.
it
If one of them
is
wanting,
it
cannot be called
religion
for to
to
do
evil is contra-
dictory, as well as to do
to
acknowledge a God
It
is
provided
by the Lord that there is some religion almost every where, and that in every religion there are these two essentials. It is provided by the Lord that every one who acknowledges a God, and abstains from evil because it is against God, has
213
for
man, whose
there are
all
life
or soul
the Lord.
In that celestial
man
that
man; with
It
is
well
known
that in a
man
life
in a less
That
be
celestial
all
man, which
is
may
all
these
men
and hence
who apply
to
man, that
is,
primary
may
Mount
in
tables of stone
by the
finger of
God
the
ark,
it
was called
the
Holy
and
all
from
it
alone.
D. F. 325,
is
of
heaven. (-See ^.
214
of a Grod, some
who adore
idols
edge
for
among
is
one, that a
man
is
not
Since he
be extended to
who
some
religion could be
inhabit the whole earth, although handed down by various means even
to the Grentiles
who
therefore this
was
effected
for
no
man
person,
who
either
from others, that there is a Grod, that there are a heaven and a hell, and a life after death, and that God is to be
tradition
worshipped
ancient
in order that
happy.
That
re-
Word, and afterwards from the Israelitish Word, The Doctr.ine of the New Jerusalem concerning THE Sacred Scripture, n. 101 103; and that without the Word no one could have known anything of
may
be seen in
hell, or of a life
after death,
much
less
may be
seen, n. 114
is
18 of the same
When
once a religion
in
every
logue
as,
that
God
name not
theft,
mony
divine,
not given.
according to
215
saved.
And most
That a man
is
saved by a
may
be seen in
New
Among
this also,
that the
man, of
angelic heaven
Lord
as one
whom
is
the Lord
life,
and that
this divine
man
to his
members and
skin,
organs,
membranes,
in that
and bones
man
And
it is
provided
by the Lord, that those to whom the gospel cannot reach, but yet some religion, may likewise have a place in that man, that is, in heaven, by constituting the parts called the and that they may skin, membranes, cartilages, and bones for it makes live equally as well as others in heavenly joy
;
:
is
experi-
highest heaven,
or in
such
every one,
who
is
preme or
is
full
The
:
case
husbandman
in
the
former
may
goes clad in a
new
suit of coarse
sits
down
to a table furnished
were to be clothed and silver, and if a table were set out for him, with expensive and exquisite delicacies From which considof various kinds, and generous wines.
216
eration
it is
who
spect to Grod
There are some few, who are totally ignorant with rebut that these, if they have lived a moral life,
;
by
angels,
and
in their
moral
life
may be
OF THE
n.
116.
and therefore
says, " If ye
it
is
who worship the sun and They know no othernot imputed to them as a sin for the
therein.
;
Lord
is, if
"ye would have no sin" (John ix. 41). many who worship idols and images, even
world; and
there are
this, indeed, is idolatrous, yet
But
in the
there
are
Christian
tvhom images serve as a means of exciting them to think of God. By virtue of influx from heaven, those who acknowledge God, wish to see Him and those
some
to
;
who
the
of
who
sensual,
awaken
in themselves an idea
Him from
Those who do
if also
this,
a god,
they live
Hence
all,
it
is
evident, that as
the
Lord
every one,
he
lives well,
B.
P. 254.
and derive
to themselves,
217
mon
consociation,
They believed that they themselves alone were alive and in the light^ and that they who were out of their society, were respectively not alive and not in the
united in brotherhood.
light
;
and
this
thought that the Lord's heaven consisted solely of those few. But it was given to tell them, that the Lord's heaven is immense, and that
that
all
it
are therein
;
who
it
and
heaven
they
to
who have
body as
its
they aspired
life,
further than to
especially if they
;
condemned
of their society
and
their society
whereof
to
such, as
was
said, that
them
them
alive,
and yet
life,
10
CHAPTER
XVI.
all
of every re-
who
are in
any degree of
or Sacred
medium
And
the
dwells in the
as a divine
Word
and through
this,
medium
of spiritual things.
light and life, first into the minds of tendom and from them, the other portions of mankind receive whatever of sj)iritual life they possess. Thus
;
are, to the
219
man.
what the heart and lungs are to the individual Accordingly Swedenborg says
:
There
is
some part or other of the earth, a church which is in possession of the Word, and is thus acquainted with the Lord for the Lord is the God of heaven and earth, and without Him there is no salvation. It is enough that there
there be, in
;
be a church which
is in
possession of the
Word, although
it
may consist
of
mankind
is
for
still,
by means of the
Word
is
so possessed,
the Lord
earth,
with mankind.
But in what manner the presence and conjunction of the Lord and of heaven is effected in all countries by means of The universal heaven is, in the Word, shall now be shown.
the Lord's sight, as a single
man
and so also
is
the church
Word
is
is
thereby known,
is
as the
heart
and
as the
the celestial
as the lungs.
kingdom
as the heart,
and the
spiritual
kingdom
Now
all
human body,
live,
every part of the earth, who have any religion, who worship
lives,
this
man,
Word
resembling in this
members and
it
in the
church, although
all
may
is life
to
Lord through the heavens, just as the viscera of the whole body receive life from the and members
the rest from the
220
which
is is
the reason
why
Word
man
:
read, constitute
they
to
Next
the Mahometans,
them are the Roman Catholics beyond these are who acknowledge the Lord as a very great
;
after these
and the
last
circumference
is
tions in Asia
and the Indies. Concerning which arrangement may be seen in the Continuation
n.
58.
For
all
who
possession of the
Word,
is
from the
is
Lord
of the
Word
Divine
with those
who
are in possession
Word.
its centre,
spreads itself
around through
ities
:
the church
Word. Z>.
is
We
word Church in the more limited sense in which it is ordinarily employed, and as applicable only to people
in Christian countries,
who are in possession of the Word. In popular language when the Church is spoken
every one understands that the Chi^istian Church
is
ofj
is
what
meant.
And Swedenborg
meaning
is
for
specifically
is
ac-
221
N. J. D. 244.
Word
is."
Again he says
Where
the
Lord
is
is
Word
is,
for
the
essentials of the
;
to,
and
and the
Word
teaches
how man
he
may
D. 242.
But who
constitute
the
Christian church ?
whom
We
is
Of mean
in reality, not
by profession merely.
This
an
inter-
puted.
it
to
be answered
by all intelligent Christians, that the kingdom upon earth. In Christian lands, only those, therefore, who are of His kingIt is conceded
is
Church
the Lord's
dom, can really belong to the Church. And only those are the acknowledged subjects of His kingdom, who acknowledge Him for their King, and yield a cheerful
obedience to His laws.
live
This
is
It
man
kingdom of God." " Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven but he that doeth the ivill of my Father which
see the
;
is
in heaven."
""
children, ye shall
kingdom of heaven."
222
the poor in spirit, for theirs is the kingdom of heaven." " Ye are my friends, if ye do whatsoever I command
you."
Now
spirit, or
he
and true sense of these expressions, except through voluntary and religious ohedience to the divine precepts.
sayings,
and
doeth the7n,
is
likened in the
his
Scripture
;
to a wise
man, who
huilt
is
likened to
a foolish man,
who
upon
the
the sand.
It
is
men have
it,
;
written "Word of
God
all its
precious verities
profess to be Christians,
some Christian society punctually attend on the ministrations of the gospel, and scrupulously observe all the forms and ordinances
of the Christian religion.
It is not
they reject
all
forms of religious
;
and embrace
the genuine spiritual sense of the Scripture, and experience a certain kind of delight in contemplating the
glorious truths herein revealed
;
and
in sustaining public
all
They may
223
reality
and
profess,
and do
all this,
and yet in
commandments from
a religious principle
it is
kept
praise-
respectable
and
worthy among
it
men
to do so,
if
in
some measure
the
life
may
of
The kingdom
heaven
in the
is
not
kingdom of God.
the
And
would be
is
number
of those, of
whom
it
written,
shall
and thou hast taught in our streets. know you not whence ye are depart from me ye workers of iniquity." In accordance with which, Paul also says " Though I speak
in thy presence,
shall say, I tell you, I
:
men and
of angels,
cymbal.
have the
gift of
all
understand
mysteries,
and
that I
knowledge
and
though I have
tains,
all faith, so
wise,
and have not charity, I am nothing." So likebut more fully and clearly, the enlightened herald
of the
New
Jerusalem
is
church
224
faith in
and
if
is
no
church
wherever the
Word
is,
is
known
whereas the church consists only of those who from the heart
from
Him by
the
Word, and do
the')n.
No
others form
any
wherefore they
who
know
as being born there, still they are not of the church, inas-
much
3267.
them
that
is,
may
be conjoined.
A. C.
church
is
said to be spiritual
prin-
ciple of charity, or
but
it is
never
who shun
evils as sins,
and
whatever
be their professed doctrinal belief. Accordingly our author, speaking of " the Lord's Divine Human," says: "This is denied in heart by all
those
who
are in the
life
life
of evil.
Hence
it is
who
acknowledge the Lord, but form to themselves innumerable contradictions against Him, inasmuch as they are receptive of an influx of phantasies from hell whereas they who are in the life of good, acknowledge the Lord, inasmuch as they are under the influx of heaven, the principle whereof is love and charity; because heaven is of the Lord, from whom come all things appertaining to love and charity," A. C. 2354, " Before the Lord's Humanity is acknowlare in the
of evil cannot
:
edged
[i.e.,
is
indeed a
marriage of the Lord with the church, but only among those
who
ap-
all
whether
jR.
Humanity be
do, but
men
of learning
and erudition do
so
but seldom."
A.
812.
225
when
it
says that
all.
it
then no church at
?
For what
taught
what
is
the
same
thing, the
man
itself.
of the church,
first
becomes
is
men may
may be
man
consists
A. C. 916.
spiritual good,
Inasmuch as Israel represents the good of truth, or and his sons spiritual truths in the natural,
;
for the
church
is
truths thence.
He who
is
is
is,
iu
iu the
is in
cannot be a church,
called the church
That
not from the circumstance of having the Word, and docthence derived, nor from the circumstance of the
there,
it is
trinals
but
226
the rule of
life.
They
who
are not such, are not of the church, but are out of it
live in evil,
thus
who
who know
inasmuch as they
are acquainted with the goods and truths of the church, ex-
It is
who
lives in the
Lord
those
and hence
and likewise
The church
in general is constituted of
who
A. C. 6637.
good of
good of
truth, appertaining to
is
be a church.
When
truth
implanted in the
which
is
perceived from
internal
man is affected with truth for the may live according to it, in this case good and truth when man is in this good
:
and truth, the kingdom of the Lord is theu in him, consequently he is a church, and together with those who are in like disposition constitutes the church in general. Hence it
may be
manifest, that, to
make
but in
nowise truth alone, from which alone the church at this day
is
from another.
and by which one church is distinguished Let every one think with himself whether
it
regards
life as its
?
end.
What
What,
for instance,
227
according to them
For
if
any one
Is
?
is
what ad-
such knowledge
and
in
The
become laws of Let a man consider with himself, whether there appertains to him what is any thing, unless what enters his very life and whether the life of man, which is truly life,
of benefit unless they
manner
the
life.
will.
Hence then
it is,
that
it
was
in love to Grod,
New, that all the law and all the prophets are founded and in love towards the neighbor, thus in the
but not in faith without
life.
very
life,
A. C. 5826.
who
life,
learn truths
live
from the
in the
Word and
apply them to
and thus
faith,
constitute
the
They
differs
are
all,
Some
are in very
interior
tural,
and heavenly, others in very exterior and nastates. Some are in a very high degree of love
Lord, approaching that of the
celestial angels,
to the
Some
are in the
life
and delight of
spiritual,
Some
228
little
Some
while others,
up all the hours with useful service though religiously honest and just in their
;
welfare of society.
states of
Word
only in
its
others understand
others, again,
fully,
in a sense
somewhat higher
while
understand
almost as
But various as are the some being states of Christians as to good and truth nearer, and others more remote from the Lord it is to be remembered that they all belong to the family and household of Jesus Christ, and together constitute one church. They have one Master, and are all disciples of Him, though belonging to difi'erent classes, or advanced in different degrees. They have one common Father, and are therefore all brethren. Some are in very internal states, perceiving and obeying the
perhaps, as the angels.
truths.
and obeying only natural But as nothing is complete without both an external and an internal, so neither is the church.
ternal states, understanding
Therefore
it is
or that
it
229
heed that they " despise not one of these little ones." Hear, noWj the teaching of the New Jerusalem upon
this subject.
who who
the
Nevertheless,
also, for
its ex-
is,
the external
must be
is,
the internal
must be
A. C. 6587.
The
concerning those
who
who
are
they
who
good of charity
they
and
still
who who
church
make as it were the circumference, The conjunction of heaven with the human race, that is, the conjunction of the Lord through heaven with man, is effected by those who are in the good of charity, thus by the good of charity, for in that good the Lord is present, for the Lord is that good itself; through that good the Lord conjoins Himself with those who are in
are the extremes, and
close the church.
and
is
from good,
said, is
through these
230
again the Lord
them are
is
for
the most
part derived from the loves of self and the world, and verylittle
Such
the communication of
Lord through heaven with him, consequently such the conThat the communication and conjunction of the Lord with the human race is such, may be manifest from
that such
is
this,
man
of the church
is
(by the
man
of the church
in the
good
man,
into
from which
which
is
for the
Lord
flows-in
its
internal,
is its
external,
extremes.
As
the case
it is
is
with the
man
of the church in
is,
particular, so also
with
is,
all
who
The reason
is
as a man,
for the
unity, is before Him as one man, as may be manifest from what has been shown concerning heaven as the grand man,
at the close of several chapters in Genesis
;
in consequence
is
man
in
of the church in
is
man
a heaven,
effigy.
Lord
is
the least
as with
man
himself,
two fountains of
:
life
Heart and
of his
is
the
Lungs
it is
[principle]
life is
the lungs, and from these two fountains all and single
man
live.
The heart
231
by those
is
constituted
who
from persons
is
constituted by the
;
love of the
in the
grand man, or
tuted by those
who from
Lord
Lord
man
who
and
truths,
thus abstractedly from persons, by external goods and truths, whereby internal truths and goods may be introduced. As
now
the heart
cera and
members
Lord through
the good of love into internal truths, and through these into
A. C. 9276.
further observations on the
It
is
allowed to
make some
Lord
it
is
known to few in They who are in the externals of the church, believe that the Lord redeemed the world, that is, the human race, by his blood, by which they mean the passion of the cross. But they who are in the internals of the church, know that
but
is
known in the church, that Kedeemer of the human race, what manner this is to be underIt is
stood.
no one
is
life ac-
Word
They who are in the inmosts of the church, by the blood of the Lord understand the divine truth proceeding from Him, and by the passion of the cross understand
the ultimate of the Lord's temptation, by which
He
alto-
Human,
that
is,
made
it
Divine
He
232
who
suffer
themselves to be regene-
By
is
Lord
Word,
C. 10152.
internal
that the
the internal, and that the internal of the church was that
As
for
example
they
to consist in sacrifices,
and
in the
spiritual
and
;
celestial
but they
same time
to consist in
they
but they
to
who
and commanded, these are of the external church at the same time believe that such things are
is
nevertheless
the
of faith, that
is,
to the
Consequently
to the
who do good
Lord from
love; so in all
is
other cases.
of the
233
appertaining to
as the
no spiritual
life
is
as the soul,
and obscurely
in externals
the church.
according
to the
doctrinah of their church; but they are in who are in worship, and not at
life
the reason
is,
hence
that they
eternal salvation,
all in
make
and not at
life
of charity.
A.
C. 8762.
is meant by Shem and Japheth, or words by the man of the internal and of the ex-
what
is
intended by Canaan,
we
The man
of the in-
Lord
all
;
and
all
man
acts
ignorant, although he
The man
more important than that which is exterbut the man of the external church makes external nal worship the essential, being ignorant what internal worship
ternal worship as
;
is,
although he performs
it.
The man
he does not
but the
man
234
rites.
The
the
conscience of the
man
is
more abun-
Word
is
man
he who
is
Shem
who
is
and the
latter, or
the
man of
denominated Japheth
is
desti-
here called
Canaan. J.. C.
1098.
who
With
these
Lord
is
wheresoever
exists
for it
as with little
charity
what
faith
is,
they live in
mutual
to
charity.
So
also it
is
and mercy.
lie
unless
live
knoios
for
is
and
he who
made good,
for
the most extensive, and yet is what the latter is seeking by his
It
is,
is
acquainted with
many
235
he being thus a
little,
man of
wisdom and intelligence are inexpressible who are signified by Japheth. A. C. 1100.
;
They
who
Word
;
as to its
and who
which they
believe, thus
who
its
The
;
but
rendered
common
and thus
dis-
They who
the other
life
A. C. 6775.
What
is
meant by the
interior
In
make
;
it
as
without
its
soul
in,
the reason
cence flows
those
fies,
and thereby
vivifies the
good appertaining
to
who
is
are regenerating.
vivi-
those
who
men
who
are
men
of the external
church.
Men
who have
qualified their
good by
Word
but
men
of the external
Word.
236
Men
obedience.
Every
ex-
man when he
They who
is
regenerating,
man
also
more
interiorly in heaven.
is
From
interior
meant by the
A. C. 7840.
CHAPTER
XVII.
army
its
Baptism was introduced in the place of ciramong the Jews, and the Holy Supper in Both are merely symbolical the place of the Passover. and representative rites and as such, their administration does not necessarily effect any change in the
cumcision
;
peculiar graces.
;
They
secure to
him
among the
divinely appointed
means
of salvation.
The main purpose of the present chapter is, to show that these two Sacraments, being peculiarly and
distinctively Christian Sacraments, were designed for
the benefit of
all
who
238
New
who
Church, they
may
as properly
that
no
on account
of their better
understanding of the
life
Word
their
justly claim
any pecu-
that they mean no more, and effect no more, when administered by those who are of the internal, than when by those of the external church ;
administration
;
impaired, or in any
way
affected,
by
it
and
who
constitute the
Church
the
specifically are
Word
and
have they
fits
all
As
and
the
Word
as
alike divine
and
holy,
is
Word. when
who
in falsity
is
in truth
Lord nigh
Sacraments
the
Word
is
who
are in the
239
in
many
errors of
its
Word
only in
literal sense,
their hearts
who
who
them
and shedding upon the hearts of the recipients their and thus there is sweet and sanctifying influences
;
consociation
A
to
make
depend upon the character or faith of the adminisfor trator, provided he profess the Christian religion
;
it
must needs be a great variety of and truth, some more internal, and that, in the most perfect others more external church, this variety as to states must be the greatest, and the extremes, as to the quality of good and truth,
;
the widest.
other,
is
And
who
con-
And whether
these Or-
240
dinances be administered by
men
whether
men
of the internal or
by those who
who
whether by those who are in high or those who are in low states of good whether, indeed, by those who are
by those who are in truths and goods, provided they be administered reverently and in apparent good faith the New Church acknowledges
in falses
and
evils, or
and teaches that they are still Christian Ordinances, and in every instance, ahke holy, significative, and
efficacious.
It does not
make the
raments to depend at
ail
For
it is
viduals
that the Lord flows to accomphsh the uses intended by them. That such is the teaching of the New Church upon
this subject,
extracts.
may
is
to
dawn,
and a
New
Church, which
is
is
meant by the
New
Jerusalem iu
now being established by the Lord, in which Holy Spirit, are acknowledged as one, because in one person, it has pleased the Lord to reveal the spiritual sense of the Word, that this church may come into the very use of the Sacraments, Baptism and the Holy Supper which is done when men see with the eyes of their
the Revelation,
God
spirit,
that
is,
is
241
by the means
for
to themselves
in
His
Word
[As
example
time un-
Word
or the spiritual
meaning of
this ordinance
when he comes
it
spirit,
that
is
which
is
His
Word
that
when he comes to understand the spiritual signification of baptism, and suffers himself to be regenerated after the manner symbolized by this rite. So that it is not necessary, as some imagine,* that the ordinance should again be ad* Nothing could be more obvious than the import of the passage
above
thor's
cited. Yet we find it singularly misinterpreted, and the aumeaning strangely misapprehended on page 26 of a pamphlet just published, entitled " The validity of the Baptism of the Consummated
Church, vietced in
its
relation to the
New
Church,
by Thomas Wilks."
Other similar mistakes, and a general misapprehension of the spirit and teachings of the New Church, occur in this same pamphlet, whose aim is to show that the Christian Sacraments are utterly without
benefit or validity
when
Church or, as the writer himself says "In order to enjoy the real use and benefits of baptism, it is plain that we must be baptized into the New Church " evidently including, in his view of the New Church, none but those who are familar with, and who openly acknowledge their faith in, the teachings of Swedenborg. In another pamphlet of huge dimensions, speaking professedly in the name of the New Church, and to which we had occasion to refer in a previous note (see p. 205) we find some 75 pages devoted to the discussion of the Christian Sacraments, and to proving their utter invalidity and uselessness when administered by any others except proThis pamphlet, in the general spirit and fessed New Churchmen.
in conclusion,
;
New
11
242
he
And
Holy Supper]. T. C. R.
use [of Baptism]
is,
The
first
;
that one
Christian
the
and Saviour and the third is, that he may be regenerated by Him and when this is done, he is redeemed and saved.
Since these three uses follow in order, and join themselves together in the
last,
and thence
ijerfor^ned^
read in
wherefore by these
is
baptized
who acknowledges
Thence
also
it is,
Lord and
is
is
regenerated
is
that baptism
R. 685.
aim of a large portion of
it,
its
logic
and the lameness of its conclusions, is kindred to that of Mr. Wilks. This writer also would have us believe that the New Church " does not recognize any other baptism and holy supper as valid and conbut the baptism and holy sociative of man with the new heaven which are administered by ministers and priests who supper have been duly inducted into the priestly office of the New Jerusalem." {See his Appendix to the Rev. W. H. Benade's Resignation Sermon, p. 28) How strangely both these writers have misconceived the genius, teachings, catholicity and extent of the Church in whose name they assume to speak, will appear from the copious extracts in this volunae, and especially from those in the above chapter.
. . . .
243
and there
many among
the Jews,
who
believe them-
and among Christians, when yet both circumand baptism were given only for a sign and for a me;
;
morial, that they should be purified from evils, and thus be-
come
elect.
T.
C. R. 676.
was a
Israelitish Church, so
baptism
is
Christian Church;
and a
may be
is
they
where the
may be known [that is, from those of other Word is not, and where baptism is 7iot
the initi-
That
it is
only
o,
sign of intro-
who
fit
and
young shoots
in
any
tree.
T. C.
R. 677.
man
and
ness; which
bones of the dead and of all uncleanmore manifest from this, that the hells
men
its
Wherefore,
more
without
it
conduces no
to salvation
244
eminence
;
of his ministry
and robe of a king, to his regal power nor more than the cap of silk upon the head of a laurelled doctor to his intelligence
;
nor more than the standards before troops of horsedoes not purify
men
that
Yea, it may farther be said, man any more than the washing of a
T.
C.
R. 673.
by baptism,
No
spiritual life
by regeneration.
is
No one
A.
eyiters
but baptism
significative of regeneration,
5342.
the knowledges of
to
communicated to children by must be procured by truth and good, and by a life according
them.
E, 781.
a symbol of the regeneration of
faith
;
Baptism
the
is
man from
by
are
ration
who
consequence of possess-
ing the
Word. ^.
evident
C. 2707.
It
is
how
falsely they
think,
who
believe that
is
man
and also
245
waters denoting
and baptism
evils
signifies regeneration,
man
is
;
by them
are
removed
baptism
is
for those
who
con-
Word
man
is
regenerated.
A. C. 9088.
He who
faith, will
does not
know
many
passages in the
"Word, as what
signified
by
this,
that unless a
man be born
kingdom
of God,
John
is
iii.
in this passage
understand nothing
baptism
that
else
by which man
when yet
He
is
for he beis
external is of no
nified,
effect,
sig-
which
is
for they
who
others in
faith,
the
Word,
in
which
signify truths
in the internal
Word,
monial
rites
it
to minister.
A. C. 2702.
246
them
alone,
who
is
whom
the Lord
known from
the
Word
they are saved, who believe and live according to the Lord's
precepts in the Word.
A. E. 1180.
Every man
know, or
if
in
may
may
is
for
man
is
live."
viii. 3.
Now, because
it
the
body
dies,
Who,
ment
by no means
to be confounded,
and that
if
any one
most holy sacrament. But any one is so simple that he cannot think any thing else from the understanding^ than ivhat he sees ivith the eye, I
spiritual ideas concerning this
if
advise him to think with himself concerning the Holy Supper, when he takes the bread and wine, and hears them then called the flesh and blood of the Lord, that it is the most holy thing of worship, and to remember the passion of Christ
Do
this
remembrance of me." Luke 22 19. And also, " The Son of Man hath come to give His life a ransom for many."
247
life
John 10:
for the
drawn from
and
Word, inasmuch
is
of the
Word
is like
a well wherein
water
for in all
Word
there
is
sense
is
In regard
from the
is
Word,
and
the case
that
when man
principled in them,
at the
same time
he hath in
himself correspondence
who
are attendant on
in exterior,
and thus
in the
As
for
example
in
when
consequence
body, and
is
my
my
of love to the Lord and charity towards their neighbor, inasmuch as love to the Lord corresponds to the Lord's body and to bread, and neighborly love corresponds to blood and and whereas there is such correspondence, there to wine
;
flows an
afifection
man
is
which
afi'ection
affection,
but in no case
if
the
life
disagrees therewith
for if
the
life
an affection of
af"
fection.
G. 3464.
248
The
man who
lives
ac-
right] cannot
so well un-
it
although
in itself,
As
for
example
if
angry, that
;
He
or
are
punishes, that
He
if
Holy Supper
it
way
it
is
who
and
if
they
live
in
charity, it does
them no injury.
and
But
the
case
is
otherwise with
charity
;
those
who
these
condemn
all,
without distinc-
selves.
who do not profess to believe^ as they call it, like themHence it may appear to every one, that love to the
C. 1798.
is
acquainted
with
evils,
and from
evils
is
249
medium
This
is
given in
all
fulness amongst
A Christian
is
Word
is
that
God
one,
good
per
in itself good,
all
from God,
a
that baptism
that there
is
a heaven and a
hell, that
there
is
life
after death,
into heaven,
not in evil
with
may
omit.
A. E. 1180.
written not only for man, but also for and whilst man reads the Holy Scripture, collecting
thence only the literal sense, the angels at the same time
perceive not the literal but the internal sense.
al,
The
materi-
man
sing the
Word, become
spiritual
and
celestial ideas
with the
angels.
A
;
C. 1025.
What man
spiritually
tion
JD.
is
Word.
N.
J.
1.
When man
reads these
the
alto-
manner
gether
difi'erent,
man understands
quality
250
Word may
whilst bread
in
the sense of
is
present
case,
eat,
[Gen. xxviii.
God
shall
give
me
bread to
and raiment
to
at all of bread,
supreme
Good
of the
Lord
for
such things are the vessels which are in the ultimate principle of order.
thinks, whilst he
is
under
thought which
man hath
from the
which
is
Lord
do not at
concerning bread, but instead thereof have thought concerning good, such being the correspondence
;
manner,
about truth
and so
it is
it
in all other
Hence
viz.
may appear
of
what
is
nature
conjunction
that a
man who
ivith the
Word
under holy
by such corresponden-
and by heaven
The
Lord, although
man
Word
which ajjpertain
principle,
essentially holy
which influences man on such occasion, is derived from an influx of celestial and spiritual thoughts and affections, such as exist with the angels To the intent that
:
251
A.
C. 3735.
Word
who
not
Word and
Word
and
holy
with good
and
Word
then flows
the
in,
is
;
conjoined with
good,
in good.
;
by the Holy Supper Holy Supper signifies the Lord's love towards the universal human race, and the reciprocal love of man, and that
;
and he then The same may be illusscarce any know that bread
Word
and wine
in
with
by
who on
is
this
Hence
it is
conjoined
ignorant of it.
A.
is
man
is
C. 6789,
man who
at the
and not
same time
for
no other than
is
in external sanctity
good
spirits
what
is
what spirits perceive as manifestly as man doth the foetid and filthy substances which float around him in the air that nation, which is here treated
exhaled from his interiors,
;
of,
was
in such a state as to
;
to love
and
faith
252
vided of the Lord, that, when they were in external sanctity, and were also at such times encompassed about with evil
spirits,
still
the
were
might be elevated into heaven, but this by good spirits and angels not within them but without them for within them,
;
there
empty or defiled principle. Wherefore communication was not given with the man himself, but with the principle of sanctity, in which they were
was
nothing but
an
whilst putting
statutes
were
all
of the
Lord's kingdom
this
is
what
is
by the
But
present in a
difi'erent
manner from
this with
who
and thence in
faith
the
same time also in internal wherefore in the case of such, communication of heaven is granted with themselves, for the Lord flows in through heaven by their internals into their
externals
;
worship
is profita-
ble in another
The
;
case
is
the
is
holy
and
yet live
ivickedly
and
believe
evil,
wickedly
with
such
gaged in worship, which appears holy in its external form for it is self-love and the love of the world, or a love to secure honors and to promote gain, and thereby reputation,
holy,
which inflames them, and presents an afi"ection of what is sometimes to such a degree, that nothing of pretence is perceivable; and in such case neither is it credited by
who
themselves, when yet they are in the midst of evil spirits, are on such occasions in a similar state, and aspire and
253
That
evil spirits
and the love of the world, hath been given me to experience, of which I shall speak, by the divine mercy of the Lord, in the relations annexed to the chapters such have no communication with heaven in
self-love
themselves
in-
for
it is
of no conse-
from wJwm
the voice of
A. C. 431
by virtue of the principle of royalty appertaining to them, represent the Lord in like manner all priests, whosoever or
;
The
principle {sacerdotale)
and
that
who
it is,
Word
the
holy as
when
and
Holy Supper.
A.
C. 3670.
Word
him who
it
Word
to be holy
;
wrought through the internal sense in which the angels are principled, which sense, notivithstandhtg it is not understood by man, still affects him, because the affection
such influx
of the angels,
who
is
communicated^
254
Hence
also
it is
Word was
given to man,
that he
in heaven,
by influx may
A.
C. 5247.
They who
Lord but when when they speak heaven and of the Lord from
;
is
the case
by
gain, honors
and reputation.
Their
and exteriorly
white, that
for
is,
heaven, and the exteriors are open, which are exposed to the
world
and
if
the eyes and the hands to heaven, they are yet as images
made
so
if
And
by art they appear also as such before the angels. you will believe it, there are many of this character
;
in hell,
who
men
of a like cha-
who
by
which
uses
for
since the
good men still receive the Word from them well^ Word, from whatsoever inouth it comes forth^ is
man according to the quality of his good. But such external things, inasmuch as they are pretences, are
received by
them
it
spirit
appears black as
had been
in the body.
10309.
The teaching
which
is
im-
255
briefly
may
be
summed
up thus 1. That the two Sacraments, Baptism and the Holy Supper, are not saving, but merely representative and that the true meaning of and symbolical rites
;
the symbols
2.
is
now
revealed.
as
such
who have
the
Word
of God,
and
how-
may
the Word.
3. That all Christians can see from the Word, " that God is one that the Lord is the Saviour of the world that there is a heaven and a hell that there
is
life
after death
and
that he
into hell."
Word
is
Word
which ap-
sense
still
who
comalike
municated."
5.
That the
Word
itself is alike
holy,
and
who
are in falses
who
are in goods
ceive the
Word
and truths '^for good men still refrom them well, since the Word, from
256
whatsoever mouth
comes forthj
is
received
by
man
said of the
two Sacra-
be reverently administered.
'^
by whomsoever they However their meaning may be misunderstood by the administrator and the
recipients, the angels,
with
whom
ceremonial
rites
them
ents.
and heavenly sense, and imparting heavenly influences to the minds of the worthy recipiin their true
7.
spiritual
mean-
now
benefit, not
from
the
it to themselves by the means which the Lord has taught in His Word." Thus we see that the New Church does not claim for the Christian Sacraments any peculiar sacredness, validity, or meaning, when administered by one priest, above what they possess when administered by another, provided they both profess the Christian faith, and
sincerity.
Word
sense
257
as adminis-
throughout
false faith
communicated
minds of the
re-
CHAPTEK
XVIII.
To
those
illustration
who read the Divine Word in a from the Lord who are able to
state of
yond the
one
look be-
mount above
It is the doctrine of
love to
The -first
of all the
all
commandments
things
it,''
;
Lord above
And
On
these two
This love
the substance
that the
the substance of
Law and the Prophets teach, since it is Him by whose inspiration Moses and
It is the
life
life
of of
Word,
is
:
since
it
is
and
Him who
is
declared to be
The Word.
life
is
The
doctrine
of love, therefore,
trine of the
the doctrine of
Lord
for
He
Love
itself
Hence
the
for
life
all
of
who live in charity and mutual love, are in the Word, and have its divine life in them,
in them.
Law
The
in him."
why
Lord
love to the
commandis
is
ments, is, because it is the end of them all. It " the first and great commandment/' because it
all
fulfil
this,
without at the
same time
himself
the others.
No
in
a state of genuine
neighborly love,
things.
said to
Lord above
all
Hence the reason why neighborly love also is be the fulfilment of the Law and the Prophets,
vii.
as in Matt.
12
" Therefore
all
things whatsoever
ye would that
to
men
this
them
for
prophets."
and being, is pure love, therefore the Word, which was in the beginning with God, and is God, in its highest sense treats only of the
Since God, in His inmost
great doctrine of love
;
treats of
God
alone.
Therefore
love,
and none from mere doctrine. as we have shown in previous chapters, that the church is one, however various as to
And
therefore also
it is,
doctrinals,
when
This, therefore,
is
the
state for
260
which we were
created,
the
state into
;
which the
His conis
Lord
is
for
stant effort
" to draw
all to
Himself
This
the
end of
inward
all
evil,
for in
attained,
we
is
are created
anew
and
and are in
the highest
Therefore that
is
heavenly
state.
That
that,
is
Him
which
Himself
He longs to communicate the love which And what is this but a religious obedience
Lord has made known
its
to us ?
its laws,
which are
it
own proper
is
voice, or
life.
manner
in
which
And
the only
way of
coming
We
in the degree
God
as ex-
pressed in his
Word and
And we
can come
degree that
If
we would
learn to love
sincere, honest,
just
and
own sake
and without
this
can have no
Lord
or the neighbor
we
we
must
first
261
himself,
and righteousness.
Whoever compels
And
estly
whoever, on
fails
to
obey tohon-
fails to act
will ere
long find a
consequence of such
failure.
So certain
is it
must be obeyed from a 'princi'ple of religion^ before we can come into, or have a vital experience of, the love
that expresses itself in these laws.
Therefore a scrupu-
divine
Word
good uses
justly, sin-
cerely,
and kindly,
and intercourse
relations of
with others
walks, and
life,
in
short,
common
business,
and varied
and
any
selfish feeling,
but in
of the Lord, and in hearty acknowledgment of His supremacy this is the highest
obedience to the
ivill
is
most pleasing in
all else,
God human
;
for this it
spirit
is,
which, above
into
conjunction
with the
home
ship
the
262
are to
and to be attended to, not as an end, but merely as a means of promoting this highest and truest worship.
be held subservient to this
;
Such
is
New Church
outward and ceremonial to the inward and celestial, and proclaims genuine, disinterested love, as its central
principle.
The doctrine of the New Church, which is called the Holy Jerusalem, is the doctrine of love to the Lord and charity* towards the neighbor. A. E. 732.
*
By
which
is
a phrase of fre-
quent occurrence in the writings of the New Church, and thoughout this volume, is always to be understood spiritual, and not natural
cliarity.
"It
is
and
he
in doing
good
to
every
one
who
relieves a poor or
indigent villain, doeth evil to his neighbor through him, for by the
relief
which he
he confirms him
:
in evil,
it is
who
gives support to the good. " But charity towards the neighbor extends itself
to the
doing what
If a
what
is
due
every
office.
sake of what
is just,
he exercises
if
provides for his fellow citizens, his country, and also the Lord's king-
dom.
for
By
doing what
is
what
is just,
he provides
by acquitting the
263
his
Love to the Lord consists in trusting in the Lord and doing commandments and to do his commandments constitutes
;
commandments
A. R. 903.
The
the
love
Word
;
one only,
viz.
of charity towards
for this doctrine,
Lord
and a
life
according to
it, is
the
xxii.,
38.
C. 3445.
The
Word
is
love to the
Lord and charity towards the neighbor, which also the Lord teaches, saying that on these two commandments hang all the law and the prophets, Matt. xxii. 34, 38.
A.
9409.
The whole
is
Lord also teaches, when He says " Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind this is the first and great commandment. And the second
the doctrine of love and charity, which the
: ;
is like
unto
it,
On
priest
citizens
The
who
teacheth truth, and leadeth to good, for the sake of truth and
;
but he
who
"The
case
is
the same in
all
men be
in
any
264
these two
Matt.
xxii. 37,
Word
in general
iV. J.
D.
9.
The doctrine is oiie when all are prhicipled i7i mutual and charity. Mutual love and charity are effective of unity and oneness, even amongst varieties, uniting varieties into one for let numbers be multiplied ever so much, even
love
;
to
if
they are
all
all
principled in
viz.
one end,
the com-
mon
in
Lord himself;
in
and viscera
man,
which contribute to
1285.
A. C.
Many
faith,
when
when they
Him
Lord
But by merely
is
precepts,
inasmuch as persons of
and love
in the Lord,
Him
still still
The reason why they Lord and love Him, who live according because the Lord is not in the understandit,
but
is in
the understanding of
andvjWYmg
his, until
it;
man and
it; for
be-
come
man
wills
it,
the
will is the
man
it
only so far
The Lord
also is pres-
with
man
truths
265
man
wills
and
thence does
hypocrisy, inasmuch as
it
is
A. C. 10645.
is,
What
fices
which
is
signified
by
sacri-
and burnt-offerings,
evils
By
sacrifices
signified
purification
and
falses,
and
truth,
in these
is
and
from them,
and the im-
what is good and true, and speaking and doing them and the conjunction of each consists in living from them for when good and truth are conjoined with man, he has
;
then a
life.
new
will
When man
work
and he
genuine
consequently he worships
is
it.
That
this is
divine worship,
in adoration
unknown
to those
who
and
in prayers, thus in
mouth and of the thought, and not in such as are of the work from the good of love and from the good of faith when yet the Lord regards nothing else in the man, who is in adoration and in prayers, but his heart, that is, his interiors, such
;
wherefore
if
no soul and
such as
12
is
life
what
is
ex-
ternal,
266
who,
it is
world.
Lord
person
the
it
is
truly love
and truly
:
which
may
for
any
more than
to will
and to do what
desires
to
the
for he only
know
:
his will
The
case is
man who
and so
in
it
;
is
it is
John " He that hath my precepts, and doeth them, he who loveth Me but he who doth not love Me, keepeth
:
not
my
is
And
commandments, ye
shall abide in
my
love
my my commandA. C. 10143.
ment
That
to serve the
is
be-
He who
the
Lord
much
deceived.
;
The
performing uses
and uses
manV
life
and
his neighbor,
sin-
cerity
in
all
his associations,
and
in
performing duties
one.
These
those
principally
is
the exercises
of charity, and
principally worshipped.
Frequenting
267
should be.
The
them heaven.
That happiness
is
from divine
may be
man
as
pondent
is
asmuch as hence is the propagation of the human race, and from the human race heaven the delight of taste next fol;
it
serves for
is
less
the delight
of the hearing, and the delight of the sight are in the last
place, because they are only the
things which are to serve for uses, and administer to the intellectual part, not so to the voluntary part.
From
these
and other
the Lord
is
principally worshipped.
Hence
it is
that
John
lay at the
Lord's breast at table, and that the Lord loved him above
the rest, but this not for his
own
A. C. 7038.
CHAPTER
ENDS.
XIX.
The
pound
life ?
man
can pro-
to himself,
What
is
purpose of
my
is
mental eye
or not.
habitually fastened ?
For
all
some
Deep
is
which
something which
the same,
if his
is
If that
only
or
what
end
by doing
he
mary importance
is
first
as
pri-
right-
of the
number
spirit
of true worshippers,
who
if,
and
in truth."'
But
it
so-
position
if it
the
ENDS.
pleasures of social or domestic
life
269
;
if it
be ease, lux-
if
any one or
then
is
all
pursued as an
ater
;
e^id,
the
man
a spiritual idol-
and abominable, for in his heart he bows down, and does homage, to an idol. We regard as an end, that which we love supremely and what we love supremely, that, it is, which in our
his worship is profane
;
hearts
adore.
To
ascertain, therefore,
Gocl, or worship-
It
is
we
live in
we
we hold the form of sound doctrine, we scrupulously attend to all the ordinances of the gospel, or that we live an outwardly moral and even
tian religion, that
that
religious
life.
aters at heart.
We may We are
we
do
all
this,
and
still
be idol-
idolaters if
we
is
love
any thing
love
love uses
more than we
Lord
;
do the
is,
will of our
Father which
love the
in the heavens,
for
''
that
more than we
he that
that
hath
my commandments and
wrong
heepeth them, he
it is
to desire,
and earnestly
to
seek
on them, and they be not regarded as an end. An eager and steady pursuit of wealth is allowable, and even laudable, when it is sought, not as an end, but as
a means
as a
and not as a means of self-gratification, but means of doing good to others a means of useful;
270
ENDS.
So of influence, and the like. To seek these as an end, or for ourselves alone, is wrong and pernicious but to seek them as a means to some other of being more extensively useful, is means end as a Neither is it wrong to indulge temlawful and right. perately in natural delights, or what are called the
honors, offices, social position,
the
and
all
when they
are regarded as
an end
and
are sought and partaken of for their own sake, or as a means of mere self-gratification, then their health-giving influence is lost, and their efiect is sometimes de-
basing.
The
what
it
man
has in view,
is
;
all
know
ruling love.
image of his
is
spirit
This, then,
the true
measure of a
man
the
and
"the
So teaches the
fair in its
is
New
proportions,
said,
ENDS.
271
Man
himself,
is
and
Lord
but to
is
and
especially to himself
That
church,
and
to the
is
above himself,
is
because this
;
is
to look to
Lord
is
in charity
and
it is
of charity to
country, and
the
church,
to will well to
them
selves,
who
to themselves.
By
above
self, is
;
meant
to regard
thus by looking
meant
is
to love,
what
is
below
of
self,
things to love,
Lord and heaven and by looking meant to regard as an end, and above all what is of self and the world the interiors
of the
;
man
itself.
Man, who
is
in the
to
with him has respect to the love of his neighbor, for he loves
means
may
When
it is
therefore the
means
is
is
loved for
loved, but
Hence
it
may
is,
who
272
ENDS.
can alike look above themselves to the Lord, as they who for they then look above are not in eminence and opulence
;
themselves,
as
Some
all
mind from
spiritual
so,
and
celestial life.
They, how-
who suppose
and
by no means
forbid-
den any to enjoy corporeal and sensual pleasures, or those arising from the possession of lands, money, honors, and
public appointments
;
wards infants and children, of friendship, and of social intercourse the pleasure of listening to singing and music,
;
handsome
rai-
of which
are
delightful from
;
harmony
or
the
was observed, the lowest or corporeal affections, which have their origin from those which are interior. Interior affections, which are living, all derive their delight from goodness and truth, and goodness and truth
derive theirs from charity and faith, and these
come from
;
where-
and
one.
if
When
origin,
which
is
indeed
ENDS.
comparatively defiled
thus, for example,
273
when conjugial
it
infinitely ex-
who
some
inasmuch as
this delight
This truth
was acknowledged by those who constituted the Most Ancient Church for the delight arising from adulteries, and felt by adulterers, was to them so abominable that they ex;
it
That the pleasby no means denied to man, yea, from being denied, they first become real pleaslife,
ures
joyed abundantly
all
and happy
in
heaven
for with
them
faith
interior delights
in
they originated
and happiness are now alive, because the goods of charity and the truths of
All their pleasures being thus dethis being
rived,
them most
pleaasures.
delightful,
them for use itself was to and hence came the delight of their
A. C. 995.
In reference to
are in charity, that
2ise it
is,
may be
who
frui;
in love
for
charity
is
nothing unless
it
He who
loves
12*
274
ENDS.
ty except in
its
exercise
is
wherefore a
life
of charity
;
is
life
of uses.
Such
the
life
for the
is
a king-
dom
of uses
much
and the more exalted the use, so and hence the angels reto the essence and according ceive happiness from the Lord perform. So also it is with they which the use quality of
ceives its delight from use,
the greater
is
the delight
every pleasure
the greater
its
for the
more distinguished
its use,
so
much
delight.
which
is the seminary of human society, and from which is formed the Lord's kingdom in the heavens, performs the most important of all uses, and is therefore attended with
was observed,
it is
heavenly hap-
The
case
is
possible to divide
numerous that it is scarcely them into their several genera and species, although all of them regard the Lord's kingdom or the Lord, some more nearly and directly, others more remotely
and obliquely. Hence it may appear that all pleasures are allowed to man, but for the sake of use only and that by
;
its
de-
and
live
from heavenly
felicity.
A. C, 997.
Man
it,
to clothe
world
but
viz.
all this
and
rightly,
obsequious to
Thus the
man
ENDS.
should have concern about
its sake,
it
275
should per-
and when man regards uses as an end, he regards the Lord as an end, for the Lord arranges things for uses, and arranges uses themselves. Inasmuch as few
form in each world
know what
is
be expedient
to
meant by regarding a thing as an end, it may say somewhat on the subject To regard
:
any thing as an end, is to love it above other things, for what a man loves, this he regards as an end. What man
regards as an end,
versally in
is
it
rules uni-
him
thus
about
it
and constitutes
his interior
things.
all
and singular
As
for
parents, has that honor present in all and singular the things
it
is
also
so he
who from
has that fear and honor present in singular the things which
because
it is
in him, even
is
when
oc-
engaged in
for
it
rules universally,
The
man
his
whole
life,
thence derived.
in
From
it is
these considerations
to
be understood, that
;
what sense
to be set be-
Him
should reign
in
is
when
is
man doth
not
and do what
adverse to
Him
and unpleasing;
276
or
if
ENDS.
he at any time offends, what universally reigns, and lies A. C. interiorly concealed, manifests itself and admonishes.
5949.
The
is
himself,
and that he should consult first for himself, is thus to be understood every one must provide for himself that he may
:
have the necessaries of life, namely, food, raiment, habitation, and other things which the necessities of civil life, in
the place where he
is,
require
and
man thus
life,
he cannot be in
want of
all things.
declares plainly
is
how he ought
If this end be to
and the
an evil end
But
if
of the necessaries of
for himself
and
and
dependents, that he
may
end
is
The end makes the man, for the inasmuch as every one has for an end
'5.
There are many things appertaining to the external man, which can abide together, or agree, with the internal. But there are also several things which do not agree, or with which the internal man cannot abide in connection. Such
ENDS.
277
are all things which spring from self-love and the love of the
world
with
His kingdom, and His kingdom, as their ends and objects. The ends of self-love and the love of the world are directed outwards or downwards but the ends of love to the Lord and neighborly love are directed inwards
should agree
all
;
and
things relating to
Him
or upwards.
From
them
these considerations
it
may
appear, that
it is
there
is
impro-
possible for
abide together.
To know what
duces a correspondence and agreement of the external with the internal, and what causes disagreement,
son only reflect upon the ruling ends of his
the same thing, upon his ruling loves
his ends, since
;
man
is
let a per-
life, or,
what
for a
whatever
is
loved
is
regarded as an end
life,
it
what
is
and
what
it
by the
or,
what
is
The
life
of every
man
altogether consti-
A. C. 1568.
It is according to Divine
spiritual
man man
man
represented by hav-
man
rules,
then
man
represented by having
this sub;
may
learn,
and
the goods which they perform, think also of gain thence de-
278
ENDS.
where they
but
live
but
if
man
rules,
if
man
is
rules,
tural
[or
serves; for
when gain
is
or honor
regarded as a mean
use
;
medium] conducive
to an end,
who
not
delighted with riches for the sake of riches, but for the sake
of uses
:
life
with
Hence
may be
in order that
he
may be
that he
ties, as
must regard gain and honor, thus riches and dignimeans [or mediums], and not as an end for what is
;
regarded by
for he loveth
man
it
life,
above
since
what
is
loved
is
re-
garded as an end.
regarded,
or,
He who
is
what
life
the spiritual
his love
is,
man
is
where
if
in
heaven
the
is
how
he
may
which are
know
that
man,
in
altogether to be inis
when he
is
is
inverted, he
is
inverted, he
hell,
he
is
when he regards
with
when those
means [or
ENDS.
279
for the end, wliich is love,
mediums] conducive
is
to
an end
the
man which
is living,
the
means conducive
receive
life
living,
but
the ultimate end are called middle [or mediate] ends, which,
so far as they regard the ultimate end, which is the principal,
so far they are living.
generated, consequently
his neighbor
and
means
[or
mediums]
to love himself
when
he
re-
man
is
if
it is
that he
may
A.
8995.
respect to the affections of truth and good the case
With
is this
;
from a divine
origin, because
from
Lord
new origins
spurious,
and
and into
what
is evil
and
false in
man,
in the external
form
it is
otherwise
is
by
grounded
end
for if
they have their end in self or the world, then those affections
are not genuine, but if they have their end in neighborly
and especially in the good of the church, and the good of the Lord's kingdom, in this case they are genuine, for in this case they have a view to the Lord, inasmuch as the Lord is
in those goods.
It
is,
man
to
280
know
for
ENDS.
the ends
if his
is
by which he
ends were
is
governed.
Sometimes
it
ap-
pears as
selfish,
when
all
man
if
he
but
reflects
this
any one
influenced, let
is desirotis to know the ends by which he is him attend only to the delight which he per-
from
self
if
is
then in
genuine affection.
states in
He
is,
which he
;
most part
vary perception
but
in others
these things
man may
alone.
explore in himself,
afi'ec-
tion are
Lord
vi.
not, lest
that the
not, lest
ye be condemned," Luke
each
37
for a
thousand persons
may
as
may be
is,
to end.
of affection
to
because
respects
is
for
man
is
to his
life, or,
;
what
the same
of his
his love
man
as
human
race.
The very
angels attendant on
life
;
man have
their
abode solely
in his
ends of
so far as
man
but so
ENDS.
far as
281
man
is
cede, and evil spirits from hell accede, for in hell none but
selfish
From
it is
these considerations
it
may
and
appear, of
what concern
know
from
known
end. ^.
C. 3796.
man, who
is
nothing but
evil, for
and what he
is
in all his
his love,
is
life.
And what
;
more,
man
altogether such as
efligy is
such
is
Thus
man
is
is.
Hence
it
may be
manifest
that man,
who
in
is
an
evil end,
ends, thus he
;
who
is
in hell cannot in
any wise be
principle).
heaven
and the good ends conquer because from the Divine (Being or
Hence
also it
may be
for if
life is
is
an
in painful agitation
who
lies in
direfully tor-
tured
as a
devil
C. 6571.
CHAPTER XX.
THE NEW JERUSALEM.
Lord and Saviour, Christians have been anxiously looking for His second appearing. But as to the 7nanner of His second advent^ there has ever been more or less diversity of
since tlie ascension of our
opinion.
it
Ever
Generally, however,
it
New
To
Testa-
ment
viz.,
instance
lest
they
He
adds,
^^
false
chi^ists
shall ap-
christs to
appear in
Church has hitherto expected the Saviour to come. No human being could ascend upon the natural clouds, and there exhibit himself as the Lord coming in His glory. And if this had been the manner in which the
prophecy were to have
its
fulfilment,
it
283
would have
caution
is
therefore there
for the
suf-
outward or
literal fulfilment.
But
if
we
then
may we
reasonably expect
ual accomplishment.
Besides, in the concluding chapters of the Kevelation, mention is made of the city New Jerusalem, which John assures us he saw " coming down from Grod
out of heaven."
The most
fail
throughout
is
symbolical,
;
and must
therefore be under-
stood spiritually
for
a natural
city, of
New
Jerusalem
is
plain
New
is
Church, or a
New
Dispensation of truth
to men,
it
what we are
to understand
by
this city
for
was seen coming down from God out of heaven, whereby is signified that the doctrines of this church
of the supe:ftor or heavenly sense of His
Word.
is
We
the ing
truth.
And
in the
19th chapter of the Revelation, where His second comis clearly referred to, it is said, " And His name is
called
THE
Word
of God."
284
Word
the coming
of its spirit
and
life
fo the under-
and error, new and higher views of truth upon subjects of paramount interest and importance, pouring into the heart of humanity the warm and quickening breath of a new Spring, and by degrees clothing with fresh and
living verdure the entire face of
human
society
this
would be a real and a rational Second Coming of the Lord, and the only kind of a Second Coming that fully This answers the demands of reason and Scripture. we firmly believe to be the nature of the Second Advent so often foretold in the New Testament, and
which
is
identical with
that
New
^'
Dispensation of
under the
symbol of the
New
Jerusalem
ven from God, having the glory of God/' If we go back one hundred years, and look at the
Christian Church as
1757,"''-' if
it
we look
at its character as
stands recorded
indispensable
on the page of
history,
to the welfare of
see
how
this
Second Coming.
That
is
taught in the
first state
upon
year 1757
New
Jerusalem dates
origin
and commencement.
285
together
principle
that
had died out from the heart of the Church. And there was little or nothing of vital faith in the divinity of
the Lord, the divinity of the
death.
falsified
Word, or in a life after The Sacred Page had been misunderstood and
throughout, and spiritual darkness
brooded
like
And
and
truth,
gemmed
seen,
As
fixed
and guiding principles of life, they were no more they had fallen from their heavenly places. And thus was
fulfilled in their spiritual sense,
and
in relation to the
Church
the
fall
most
at
fully
;
phetic declaration
and perfectly fulfilled this pro" The sun shall be darkened, and
her light, and the stars shall
moon
But
from heaven."
this juncture,
all
gen-
in
human minds
all
the bright
and save
horizon.
a sinking world.
manity.
A new
From underneath
286
from that world where anand obscured, the spiritual Sun pours kindling beams on a benighted Church. And thus the Lord of life appears in glory on the clouds. Agreeably to His own prophetic declaration, " And then shall ye see the Son of Man coming in the clouds, with power and great glory.'' And mark the influence of this newly risen Sun, since first its dawning light appeared. Mark how its
living soul of Scripture, out
gels dwell long clouded
piercing
earth
life
beams have penetrated the dark corners of the with their light and every sphere of thought and action Mark how
the
human
vigor
And,
what a luxuriant
sickle
!
harvest
reaper's
How
industry, politics,
Coming
Mark how
new
!
old things
appertaining to the mental world, are every where passing away, and
all
things becoming
How
all
the
forms of
human thought
!
new ones
See
how
methods of doing every thing, old errors on all subjects, are being brought to judgment And how, one by one
!
287
day
How manifestly is
all
ment
the
The
light of
New
Jerusalem, which
is
conspicuous in
it
seems as
those who
New
easily see
Dispensation, and
who
its
precious verities
might
Him
Agreeably
shall
And
every eye
see
And in the pierced Him." general enlightenment of the human mind on all subjects during the same period, how plainly do we see fulfilled these other words of divine prophecy, " For as
Him, even those who
the lightning cometh out of the east and shineth even
into the west, so shall the
be."
Man
We
as
we understand
New
Dis-
image of the
of heaven.
New
Under
New
menced nearly a century ago, is to be built up a New Church on earth, that is to be the crown of all preceding churches; huilt up, not so much by a visible and imposing array of a new priesthood, new rituals, and new church-organizations, as by the infusion of a new and heavenlier spirit into the heart and life of humanity,
288
Word.
This
New
Church, being in
its
doctrine
and
as
it
should be, a
is
and truly
catholic Church.
is
That which
its
always, from
very nature,
The most interior and refined principles of nature, are known to be The at the same time the most universally diffused.
the most comprehensive and universal.
most
interior
men
universal
men
the number of other men. Most High who is above the earth and above the
heavens
throws
the
the
shield of
His almighty
loftiest
and clasps
lowliest.
at once in
His
embrace the
and the
its
So likewise the
superior
New
its
Church, because
spirit is
its
the all-embracing
is
spirit of
Word
because
charity
and
vious churches
i^ the most universal and catholic Church which has existed since the flood. It is eminently i7idusive, for it includes, and recognizes as
who
highest
spiritual
and having no sympathy with falsity of any kind for into its pure doctrines, which are all drawn from the Word of the Lord, there entereth " nothing
289
maketh a
lie''
it is
yet mild
and
Love
tolerant towards
Lord aud
neighbor being
its
own
essential
spirit,
and
itself, it
consistently ap-
same measure
gauge
since
And
Pagans, in
whom some
found,
and ac-
knowledged as members of this New and universal Church, consistently with what has been said and
shown
It ea^cludes
ngne who
mutual
love
none who
There-
do not, through
evils of life,
He
is
Golden Eeed
reed
ciate]
for
''
by a golden
signified
power or faculty
the
measure or appre-
derived
from
signified
power or faculty
and by
to
gold, the
good of love
by measuring is
signified
know
A. R. 904.
That a
spiritual city,
and hence a
is
spiritual measure,
evident from its being is " after, that he measured the wall said immediately
to be understood here,
,290
TPIE
NEW JERUSALEM.
measure of a man, that is of an angel ; " the latter clause of which verse is thus explained in the New Church " By measure is signified the quality of a thing by a man,
:
here,
is
signified the
is
by an angel
therefore
is
signified
of an angel,
it
consti-
And inasmuch
man's quality
is
which
is
his
again says
is
the
all
and
tliQ
universal
according to the affections of love, and not according to any thing of thought separated from them.'' A. R. 908.
That
all
persons
who
welcomed and
its
included in the
New
Church
words
is
character,
:
thousand furlongs.
the height of
it,
The
length,
are equal."
ex23lained in the
New
Church as
follows
it
is
291
are equal,
;
is,
by length is signified the good of and by breadth the truth derived from that good and
for
;
by height
gree
;
is
signified
for height is
good and truth together in every defrom the supreme to the lowest, and the
supreme descends
to the lowest
to
the ultimate or
The
being
is,
why
it
love,
is
equal to
it
thus as
is
the height
be said
it
does not exceed thirty furlongs (stadia) it would even reach up an immense way into the ether towards the zenith. That by these three being equal, is signified, that all things appertaining to that church are derived from the good of love^ appears also from what follows for it is said that " the city was pure gold like unto pure glass," (verse 18,) and also that " the street of the city was pure gold like transparent glass," (verse A. R. 907. 21 ) and by gold is signified the good of love.
; ;
The
Church
universal
is
further and
the spiritual
and inclusive character of this New still more explicitly taught in sense of what is said "to the seven churches
Asia.''
which are in
"
And
seven churches,"
is
the
earth,
which
the
New
292
new heaven.
seen above,
n,
all, (n.
10),
by
in the aggregate, to
receptioti.
i7i
various according
compared
they
may
also be
compared
to
the various
make
hence
it is,
New
Church
is described^
A. R. 66.
And
if
we
and
faith of
what
all
is
find
among them
prevail, or
existing with
somewhat of the
life
of charity.
though the
Church nevertheless
her pale,
charity,
all
receives, or
acknowledges as within
how many
how
for all
such
alone
is
really in
Thus
we
" Unto the angel of the Church of Ephesus write, signifies, to those and concerning those, who primarily
respect truths of doctrine
Still
293
these are of such a character, that " they cannot bear " yet
;
" this
of
life
is
"
And
i7i
ivrite, signifies,
and concerning
''
those,
in good as to
it is
life,
but in
falses as to doctrine/'
of
.
They who
and
Word, and
it,
desire nothing
And
Pergamos
signifies,
all
place the
any thing in
these, that
^^
and concerning those, who of the Church in good w^orks, and not Yet it is said of truths of doctrine." they have religion, and worship accordalso
ing to
truth."
^^
it,
and
acknowledge the
Word
to be divine
And
ivrite,
and concerning those, who and thence in good and also to those and concerning those, who works are in faith separate from charity, and thence in evil
signifies,
works."
And yet
it is
^'
they
know a few things concerning charity and thence concerning faith from the Word," which they are ex-
294
according to tliem,
till
And
in the
Apocalypse Explained,
of, is
it
said,
'^
The
concerning
those with
so
whom
tricth,
man
is
not
much
some spiritual
to
affection
of
and yet
suffer
themselves
be
seduced by those who are in the doctrine of falsities." For persons who " have suffered them(n. 164.)
selves to be seduced
internal or spiritual
falsified truths, but
by others, have not so closed their man, for they Jiave not themselves
have given credit to those who
falsities
have done
truths."
^^
so,
because their
appeared like
(n.
163.)
those and concerning those,
And
tarite, signifies, to
who
are
which
is
without the
faith."
This
Yet
it
is
afterwards said.
Thou
hast afeio
defiled their
names even in Sardis which have not garments, by which words " are signified
has been moral from a spiritual origin,
those whose
life
from their having applied the knowledges of truth and good derived from the Word to the uses of their life,
(A. E. 195
;)
and
life
that,
"among them
. . .
in their worship,
life,
and
thence
R. 165, '6) ; and concerning whom, therefore, the Lord says, " They shall walk with Me in
white, for they are loorthy."
"
And
295
concerning
signifies,
to
those
and
from the
And unto
:
ceans write
the angel of the Church of the LaodiThat by these words are signified those
who
who
are in faith
This, again,
is
But
in
addressed to this
we are taught expressly that " the greater part of those who are born within the churches where the
doctrine of faith alone,
and of
justification thereby, is
received
is
believe
faith alone
to think concerning
God and
salvation,
and how
they ought to live ; and that justification is to live before God : " And " that thei^e are very feio ivho thus
live from doctrine."
(A. E. 233.)
And
of each
thus
we
meaning
it
who have
never
be
meagre or people who are in every possible state as to good and truth, from the very highest, denoted by " the angel of the church in Philadelphia," who, it is said, " are in truths grounded in good from the
Lord," and in the acknowledgment
^^
296
down
part of
w^hat
is
whom
" do not
know what
faith alone
is,
nor
understood by justification."
This shows us
is,
how how
as
inclusive
New Church
this variety.
(n.
and
it.
And
For,
it is all
QQ)^ " The perfection of every form consists in various things being
we read
Revealed
Hence
it is,
that the
is
Asia.
further
shown
first
Apocalypse.
In the
of each tribe
Church " ; or, they are those " of the New Christian Heaven and the New Church, who will be in
the
Word
for these
constitute
the
exto-
internal church.
Who,
then,
make
?
the external
We
are in-
297
:
formed in verse 9 of this chapter, where we read " After this I beheld, and lo, a great multitude, which no
man
could number, of
all
nations,
and kindreds,
and people, and tongues, stood before the throne and before the Lamb, clothed with white robes, and palms
in their hands/'
The
following
is
the signification of
the
first
Eevealed
" After this I beheld, and,
lo,
the rest who are not among the above recited, and yet are in the Lorcfs New Heaven a7id Neiv Churchy being those who compose the ultimate heaven and the external churchy whose quality no one knows hut the Lord alone. That by a great multitude are signified those who are not enumerated above, and yet
no
man
could number,"
signifies, all
is
where
it
is
said,
Lamb, clothed
temple
;
and he that
" besides
sitteth
among them
in a
many
.
.
other things.
to
By numbering,
the nature and
spiritual sense, is
.
signified
know
are in particular,
who
are
The
arcanum
is
this
The
it
as one
man
and because
is
as one
constitute the head, and thus the face with all its organs of
the senses
with
all its
members.
and there are some who constitute the body Those who are enumerated above,
298
but
these
all its
now mentioned,
members.
;
are they
who
constitute the
body with
That
been revealed
who constitute the first class of the tribes, verse 5, are those who correspond to the forehead down to the eyes that they who are of the second class, verse 6, are those who correspond to the eyes, together with the nostrils the third class, verse 7, those who corto
me
class,
verse
those
who correspond
is
to the
Lord's church
also internal
therefore the
A. R. 363.
Apocalypse Explained
" After this
beheld
all
and
lo^
those
who
by the twelve
who
"
Which no man
to the
could numher.
These
words signify
that the quantity and quality of good and truth with them
lire
known
Lord
alone.
299
tribes.
That
life
signified all
are in good as to
from the
signification
who
are in good
life.
.
in the present
who
And inasmuch
life
who
according
by
by
tribes
when such
all
the
Word
who
"
And
'people
and tongues
i7i
That by
signified all
who
are
falsities froin
ignorance and
from
who are in truths of doctrine, and in the who are in falses of doctrine but in the present case, those who are in falses of doctrine from ignorance, for the subject here treated of is those who are
;
were
in falsities
for what
is
lives well
it
inasmuch as
according to the dogmas of his reis not the fault of such an one if he
A. E. 452-455.
and external
nal
must he internal who are in the internal [those] who are in, its exterthe
latter
the former
are
is,
numerous.
external
church
the
must
is,
be
also.,
rated from
its
external
and
also.
also
the internal
must be
A.
300
all of the foregoing extracts we learD, who constitute the external of the church are quite as much a part of the whole church, and quite as indispensable to its existence, as those who and that, among the great constitute its internal multitude who constitute the external of the Lord's New Church, which is the New Jerusalem, are many who are in very external states, some of them being in
Now
from
that those
great
rance,
and others
in great falses
which they have been educated but all are in some degree of charity, " living well according to the
;
dogmas of
truths."
is,
which they
New
Church includes
Pagans, who
their religion
those
live well
;
for the universal New Church on earth makes one with that universal New Heaven, which was formed by the Lord immediately after the Last Judgment and " since this Heaven was formed of all those persons, who, from the coming of the Lord to the present time, had lived in faith and charity/ it follows that it is composed both of Christians and of
^ ;
And
New New
scattered throughout
a large portion of
whom
301
obey
tian
its
instruction as
it
they understand
it.
These,
Chris-
being as
New
Church on
directly
with
those
who
New
Christian
For
in the
boundaries of
truths,
among any
to the boundaries,
in the
who have few truths and those have few who know no more of religion, than simply that there a God and that the Lord suffered for them ; also that
;
and charity
are.
D. L. W. 253.
life is
The who
Lord Lord
is
the
Lord Jehovah,
angelic
our
The
universal
three-fold order,
lowest.
[To be
302
"
graph.]
Coronis,
is it
But
the
New
Lord's Divine
Human, and
it
is.
life
New
Church
Certainly
is
And
it
understood,
by no means *in
nor does
conflict
we have here
cated.
said,
reduce the
New Church
indi-
we have
For
all those,
it, and all in Christendom who acknowledge the divinity and sanctity of the Word, how much soever they may misapprehend its true meaning, provided they be in some degree of charity,
Human
of
are
the Lord."*
in no charity, but in the life of evil, do, in their hearts, deny the Divine Humanity, however they may acknow-
ledge
it
with their
lips.
We may
Lord as
to his Divine
trously, as the
Human, and worship Him idolaJews did Jehovah when they worshipped
;
or we may think spiritually of Him, the mere name and worship Him truly, as we do when we think of Him as the very Divine Truth, and reverently obey
* "
[as to his
Divine Human], inasmuch as they are under the influx of heaven, the
principle v^h^veof
from
A.
whom O ^3M
<oaoH
lo^e and charity, because heaven is of the Lord, ^\ things appertaining to love and charity."
303
what the Truth teaches. For " those who call themselves Christians, and say they worship Christ, and yet do
not live according to his precepts, worship
idolatrous
ivorsliqo,
Him
his
witJi
and
name
no new truth
that
from Him."
hand,
it is equally possible for the expression, " Divine Human,'' to be in their hearts sincere and devout worshippers of that Human.
To think
think of
it
Human,
;
is
to
as
the very Divine Truth brought down and accommodated to the various states of angels and men. Divine Truth
human form of Divine Love. This is the Son which brings the Father forth to view, as the thought
is
the
in a
Logos
or
Word, be-
came incarnate in the person of the Lord Jesus Christ, and thus was exhibited in its lowest form, even in the
ultimate or sensuous
therefore, is
sphere.
working
divinely
way into the natural human mind in some accommodated form, ever revealing to us the nature and depth of evil within as we are able to bear
its
it,
ever enlightening us in regard to our duty, ever strengthening^ us in times of temptation, ever reprov-
ing us
^^
of
sin,
304
And
is
the
reason
why
tentially
does
it
actually or po-
isj
because
its
indwelling
life
and soul
the
forth, as
and eternally makes one. "The Father that saith dwelleth in Me, He doeth the works." " I proceeded and came forth from the Father, and am come into the world." " I and the Father are one." Accordingly the New Church teaches
with
which
it
to any man, nor even by the Divine Human; and the Divine
to
any
Human
self.^. G. 6945.
The Divine
of the
Lord above
is
represented, because
it
infinite
Lord in the heavens [may be represented], for this latter is accommodated to the reception of the angels who are there, and who are finite this Divine is in their perception the
;
Divine
Human
of the Lord,
who
alone
is
holy.
A. C. 9956.
of the Lord, or
when He was in the world, was Divine Truth itself; and when He went out of the world, He made Himself Divine
Good, from which
is
Divine Truth.
A. C. 10258.
heaven,
the Divine
is
in
is
305
is
Him
is
light
Him
but
The Lord
from
as to his essence, is
as
Him
light
from the
He
is
Divine Good
itself,
A. C. 6280.
From
truth for
these extracts
its
it
is
who
love
own
sake,
and
at the
may
And
all
though
it
may
New
Church above
mentioned.
But
the
are
we not
its
New
Christian
Church
has come to
That it is internally and spiritually destroyed consummated dead ? That, at the time of its consummation, which took place a hundred years ago, there was not a single genuine truth which had not been falsified, nor any genuine good which had not been But it Assuredly we are so taught. adulterated ?
infer
from
this,
that there
no truth or goodness, and therefore nothing of the true church now, any where except among those who openly
his second coming, or profess
New
Jerusalem.
Even
at the period
when
306
and
not
evils.
that
falsity,
but were
in the
providentially
life
ac-
God
Word." (A. E.
233.)
And
Christendom and throughout the world enjoy a much higher degree of illumination than they did a hundred
years ago, or previous to the Last Judgment.
They
subjects
more
clearly
now than
it is
formerly.
true, pro-
The
fess
and teach
;
substantially the
then
of
the
wiser
them
They
and
his
Word, concerning
hell.
heaven and
ently
upon these
because
and the common mind of the race enjoys a higher ilFor we are taught to expect, as one necessary consequence of the Last
would thenceforward be a freer influx of heavenly light and warmth, not merely into a few Swedenhorgia7i minds, but into the general intellect and heart of humanity. We are taught to regard this New Dis-
307
new day
to the
men
^^
a day that
is
to shine
or as
Word
is
sheds
its
midnight darkness.
It lights
up the whole hemisphere. The loftiest summits, it but is true, catch the first beams of the rising sun
;
Man
;
in this
New Morning
"
He comes
but
for all
And
Him, even they that pierced Him." His heavenly beams may fall earlier or more directly on some minds than on others but they can no more remain there to the exclusion of other minds, than the beams of the morning sun can remain exclusively on the lofty mounThe entire spirittain-tops which first receive them.
;
ual horizon
is filled
Accordingly
The
what
it
been effected in the spiritual world, does not induce any change in the natural world as regards the outward form
:
all
308
the past.
But
it is
which
will
be dissi^nilar hereafter
it
To
;
now
will exist
among the
Gentiles.
But hencestate of
forth the
man
a more free
thinking on 'matters of faith that is, on spiritual things which relate to heaven, because spiritual liberty has been
restored to him.
JL. J.
73.
much
of the
communication between heaven and the world, therefore between the Lord and the church, was intercepted. All enlightenment comes from the Lord through heaven, and enters
by an
internal way.
spirits in
falses,
and
or between
Lord and the church, man was unable to be enlightened. as when a sunbeam is cut off by a black interposing cloud, or as when the sun is eclipsed and its light arrested, Now since all these interby the interjacent moon posing congregations were dissipated by the Last Judgment, it is plain that the communication between heaven and the
was
world, or between the
Contin. L.
Lord and
J.
11.
The state of the world and of the church before the Last Judgment was as evomig and night, but after it as morning and day. When the light of truth does not appear,
there
is
state
309
appears, and the
light of truth
received, there
is
Hence
13.
the church are called evening and morning, and night and
day
Word.
ib.
And had
he foreseen, with
all
the clearness of a
light
upon
all
subjects
especially the
mind
of Christendom
he
could
hardly have
would
fulfilment.
He
he
We
cerning
nothing which
is
said con-
consummation of the first Christian Church, militates in any way against our idea of the comprehensiveness and universality of the New Christian Church, which had its origin and commencement
the
at the time of the Last
all
Judgment.
On
the contrary,
that
is
taught
its
is
concerning the
nature of that.
Judgment, and
subsequent
and
the world,
in complete
to believe
and
afl&rm, that,
310
ago
and teach substantially the same and believe differently, and are different internally from what they then were. They all share in that general enlightenment which has come as a necessary consequence of the Last Greneral
doctrines, they yet think
while they
Judgment.
Where, then,
is
the
New
" Lo
Jerusalem
Can we
organized "
!
men
say,
here, or lo
there ?
By no
idea of
its
means.
its
false
for within
men
of every
who
live well
mas
as
it
of
tlieir religion,''
that
is,
ship
is
extended, to
element of
who have in their hearts any heavenly life, and who are, therefore, in
all
shall in
it
any
New
Dispensation
dispensa-
new and higher truth for the development and up-building of a new and higher life among the children of men which is now proclaimed. But it "comtion of
not
in
ing
it
New Morning
as
311
New
nation of
As
Word
east,
And
is
ended.
-We have
seen
august are
how when
truly measured
and a Church
is
when that divine standard of measurement, which John beheld in the hands of his celestial Interlocutor, is applied to it the Golden Reed. This alone can
give us the precise length,
And
all
corresponding to
human
and
body,
the
if its
proportions be just
and
equal,
the
New Jerusalem
is
END.
?v^
Vt^'-"
::k.