Kingship selections-from-the-writings-of-emanuel-swedenborg-c.a.hall-swedenborg society-1937
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Kingship selections-from-the-writings-of-emanuel-swedenborg-c.a.hall-swedenborg society-1937

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Emanuel Swedenborg

Emanuel Swedenborg

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Kingship selections-from-the-writings-of-emanuel-swedenborg-c.a.hall-swedenborg society-1937 Kingship selections-from-the-writings-of-emanuel-swedenborg-c.a.hall-swedenborg society-1937 Document Transcript

  • - - - - - ~- ~ ..Selections jfrom the Writings of Emanuel Swedenborg SWEDENBORG SOCIETY (INcoRPoRATED) LONDON
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  • KingshipPassages on "Kingship" and alliedsubjeets compiled from the writings of EMANUEL SWEDENBORG llY REv. C. A. HALL, F.R.M.S. SWEDENBORG SOCIETY (INCORPOP.ATI!D), ~o HART STREET, LoNDON, W.c. 1. (1937)
  • Ir 1 CONTENTS Page Foreword . 7 1. The Coronation of a King 9 %. Homage to Royalty 1% 3. Love of Country 15 4. Good Citizenship 17 S. The Exercise of Rule 19 6. The Reigning Love . %% 7. The Government of the King of kings %4 8. Homage to the King of kings %9,1 ,
  • Foreword THE cliscerning reader of the following extracts from the writings of Emanuel Swedenborg (born in Stockholm, 1688; clied in London, 1772) will observe that the clistinguished scientist, philosopher and seer approached the subjects dealt with essentially from the spiritual pointABBREV/ATED TITLES OF THE V A RIO US of view. It was the majestic eternal principles wbich engaged bis thought and determined its expression. InWORKS OF SWEDENBORG FROM WH/CH our ordinary way of utterance, we speak of royalty in the CfTAT/ONS ARE MADE. sense of royal personages, but Swedenborg went deeper and spoke more truly. He perceived that royalty, or kingship, is not in the person, but is the eternal Truth A.C. Arcana Cœlestia. and Law which are adjoined to a person and are represented by bim. What is fundamental1y and eternally Royal exists A.E. Apocalypse Explained. in the nature of things and, in the Governments in wbich A.R. Apocalypse Revealed. monarchy survives, the king is a living symbol of it. So much the better for bim and bis people if bis affections, D.L. Doctrine of Life. thoughts and actions express the eternal principle, but even if bis character be not ideal, the principle persists-Royalty D.L.W. Divine Love and Wisdom. survives. Kings come and go, but the principle of royalty D.P. Divine Providence. endures for ever. It exists even if monarchy is abandoned. .. Royalty itself is Divine Truth," wrote Swedenborg. H.D. New Jerusalem and its Heavenly He had in mind the eternal Wisdom, wbich is the Divine Doctrine. articulation of Infinite Love, the Wisdom-not academic, but T.C. R. True Christian Religion. dynamic-by wbich the universe is controlled and wbich, in the life and affairs of men, becomes the Divine Providence. That Providence is defined as the government of the Divine Love and Wisdom, the supreme issue of wbich is the development of the Kingdom of God in the souls of men. From the earthly king, who more or less satisfactorily represents the principle of Royalty, Swedenborg lifts our thoughts to the Heavenly King, the King of kings an~ Lord of lords-even the Lord and Saviour Jesus CIi!iS1: in His Glorified Humanness. He is Royalty Itself, not simply a representative of it, and His Kingdom in the souls and lives of men endures for ever. Man is seen as a spiritual being, destined to live for ever in the order of 6 7 ~
  • Foreword Kingshipthe substantial spiritual realm, and the Divine Law, orRoyalty, governs him as such, always having in view his (1) The Coronation of a Kingatunement to a far-reaching purpose. Indeed, the end ofProvidence is the humanization of man. And man is Sim.ilarly with ceremonies when anyone is made king,human, according to the Divine idea, when his character such as setting a crown upon his head, anointing him onreflects the glorious character of the Divine King: he the forehead and wrists with oil from a horn, putting ais created in order that he may become, by regeneration, sceptre into his hands and in addition a sword and keys,the Divine image and likeness. In reality, no man can clothing him with a crimson robe, setting him on a silverbe royal, but every man, if he will freely accept the throne, and afterwards setting him on horseback ingovernment of the King of kings, can become a living kingly pomp, and also having him waited upon at tableexponent of Royalty. There may be many kings, but in the by the highest in the land, besides many other things­last analysis there is but One King-the Lord Jesus Christ. uoless these ceremonies represented holy things, and were Yet whilst Swedenborg taught such exalted conceptions holy through correspondence with things of heaven andof Royalty, he did not belitde the office of earthly kings. thence with things of the church, they would ooly beHe saw them as representatives and, so to speak, foci of games like those of little children, but on a larger scale,the great spiritual principle of Royalty and insisted that or like plays on the stage. Yet ail those rituals originatedthey should be honoured on account of their office. from the Most Ancient times, when rituals were holy in It will also be seen that Swedenborg assessed patriotism consequence of their representing, and corresponding to,from a similar spiritual standpoint. The coumr-Y-..!! a holy things in heaven and thence in the church; atneighbour to be loved and selJred, and its welfare is to he this day also they are accounted holy, not because peopledeemed of far greater importance than personal welfare. But, know what they represent, or to what they correspond,in the last issue, the neighbour to be loved is what is of God but because they are given an interpretation, like that ofin man-goodness, truth, justice, righteousness and good­ emblems that are in use. If, however, it were knownwill. A mans behaviour is deterrnined by his ruling love, what a crown, oil, a horn, a sceptre, a sword, keys, ridingand where the love of self dominates even moral conduct on a white horse, being waited upon at table by thehas a selfish tone. In such case there is no true charity, or highest of the land, each represented, and to what holyneighbourliness. But in men in whom neighbourly love is thing they each corresponded, mankind would think ofenthroned conductwill always be neighbourly, and the good them much more holily.-(A.C. 45 81.)of ail will be deemed of greater importance than personaladvantage. Reaily valuable service to the country is By a crown was represented Divine Good from whichrendered only when personal recompense is not sought. is Divine Truth. . . . Kings represented the Lord in The foilowing quotations have been gathered from respect to Divine Truth, wherefore they had a crown uponseveral of the works of Swedenborg. It is hoped that the head and a sceptre in the hand; for government fromthe reader, duly impressed by their value, will turn to Divine Good was represented by a crown, and govern­the actual works in which the subjects are elaborated. ment from Divine Truth by a sceptre. . . . Since the CHARLES A. HALL. good of wisdom is acquired by temptation combats, 8 B 9
  • Kingship Kingshipwhich are fought by means of the truths of faith, therefore truths from good, it was a custom derived from ancientto those who fought against evils and falsities, and over­ times for kings, when they were crowned, to receive suchcame, crowns were assigned.-(A.C. 9930) insignia as were significative of truths from good. . . . Cloak and robe signify Divine truths in the spiritual A sceptre denotes the power belonging to kings, not kingdom, and crimson, the spiritual love of good; aon account of dignity, but on aceount of truth which throne, the kingdom of truth from good, and silver thatought to rule, and no other truth than that which is truth itself; a white horse, an understanding enlightenedfrom good, thus, principally, Divine Truth; and among from truths.-(A.E. 31,)Christians, the Lord, from Whom is ail Divine Truth.­(A.C. 4876.) A sword signifies truth combating and destroying falsity.-(A.C. 7456.) A horn denotes the power of truth against falsity. . . .Further, because horns signified truths from good, there­ " A drawn sword in his hand" (J osh. v. 13) signifiesfore also, when kings were anointed, this was done by Truth Divine combating in its power: a sword signifiesoil out of a horn . . . the oil signified the good of love. truth combating, and a drawn sword signifies combating Owing to this signification of horns, which the ancients continually against falsities and evils.-(A.C. 8595.)were weIl aware of, it was customary to make hornsbearing fruit and blossoming, hence the word "cornu­ " He that hath the key of David" (Rev. iii. 7) signifiescopia."-(A.E. 316.) He who alone has omnipotence to save. By the " key " is signified the Lords omnipotence over heaven and The reason they used to anoint kings, who were there­ hell.-(A.R. 174.)fore called the Anointed, is that oil, with which theywere anointed, signified good, and that the truth which a A key signifies the power to open and to shut . . .king signified ought to be from good.-(A.C. 3009.) hence by a key is meant the power to save, because to open heaven and to close hell is to save.-(A.E. 205.) To anoint with oil denotes to fill with good.-(A.C. A white horse signi6es the understanding of truth. and31 47.) he that sat upon him (Rev. xix. II) denotes the Word.­ (A.C. 2015,) cc The throne of God " (Matt. v. 34) signifies the DivineTruth which proceeds from the Lord.-(A.C. 9407,) Hence, also, a throne is predicated of judgment, becauseall judgment is effected from truths.-(A.E. 213.) Sïnce kings signify those who from the Lord are in 10 II
  • Kingship Kingship A king who regards the laws as above himself, and (2) Homage to Royalty thus himself as be10w the laws, places royalty in law, and Iaw has dominion over him; for he knows that law By kings the Lord in respect of Truth was represented : is justice, and all justice, which is justice, is Divine. Butthe principle of royalty is Divine Truth.-(A.C. 4876.) he who regards the Iaws as be10w himself, and thus himself as above them, places royalty in himself, and Formerly, when kings were carried in a chariot, knees either be1ieves himself to be the law, or believes the Iawwere bent before them; because kings represented the which is justice to be from himself; in this way he daimsLord as to Divine Truth, and a chariot signified the Word. to himself what is Divine, when yet he ought to be beneathThis ceremony of adoration was begun when men knew it.-(A.C. 10803)what it represented, and kings then attributed the adora­ A king who lives according to the law which is justice,tion not to themse1ves, but to the royalty itse1f separate and therein sets an example to his subjects, is truly a king.from themse1ves, although adjoined to them. Law wasto them the royalty, which, as it was from Divine Truth, -A.C. 10804.)was to be adored in the king, inasmuch as he was its A king, who has absolute power, and be1ieves that hisguardian; thus the king himself attributed nothing of subjects are his slaves, to whose lives and possessionsroyalty to himse1f beyond the guardianship of the Iaw, he has a right, and who also exercises such a right, is notfrom which so far as he receded, he receded also from a king, but a tyrant.-(A.C. 10805,)royalty, knowing that adoration for any other reason thanrespect for the law, that is, any adoration other than for A king ought to be obeyed according to the laws of thethe law in itse1f, was idolatry. Royalty is Divine Truth, realm, and ought not in anywise to be injured by word ortherefore royalty is law, which in itse1f is the truth of a deed, for on this the public security depends.-(A.C.kingdom, according to which those who are there ought 10806.)to live.-(A.C. 5323.) AIl kings, whoever they are, and of whatever quality, Royalty itself is not in the person, but is adjoined to by virtue of the royalty itself adjoined to them, representthe person. The king who believes that royalty is in his the Lord. . . . Royalty itself is holy, whatever be theown person ... is not wise.-(A.C. 10801.) quality of the one in whom it is vested. . . . A king can in no way daim to himself anything of the holiness Royalty consists in administering according to the laws be10nging to his royalty. . . . In proportion as he daimsof the kingdom and in judging according to those Iaws anything of it, or attributes it to himself, he brandsfrom what is just. A king who regards the Iaws as himself as a spiritual thief. Also in proportion as a kingabove himself, consequently hirilself as be10w the Iaws, does evil, that is, acts contrary to what is just and equitable,is wise; but he who regards himself as above the Iaws, and contrary to what is good and true, in the same pro­consequently the laws as be10w himself, is not wise.­ portion he puts off the representative of the holy Royalty(A.C. 10802.) . and represents the opposite.-(A.C. 3670.) 12 13
  • Kingship Kingship Who does not see that a judge is for the sake of justice,an officiaI for the sake of what concerns the community, (3) Love of Countryand a king for the sake of the kingdom, and not thecontrary.-(D.P. 217) That everyone ought to love his country, not as a "Honour thy father and thy mother." In a wider man loves himself, but more than himself, is a lawsense, this commandment means that men should honour inscribed on human hearts: hence the universally acceptedthe king and the public officials, for they provide for maxim, that it is noble to die for ones country in hereveryone what is necessary in public life, as parents do in hour of need, and glorious for a soldier to shed his bloodprivate life.-(T.C.R. 305.) in her defence. It should be known that those who love their country, and from goodwill serve it, after death No honour of any function resides in the person, but love the Lords kingdom; for this is their country there,is adjoined to him according to the dignity of the thing and those who love His kingdom, love the Lord, becausewhich he administers; and what is adjoined is separate the Lord is the all in all of His kingdom.-(T.C.R. 414.)from the person, and also is taken away when the functionis taken away. The honour which resides in the person is Those who do not know the real meaning of the wordthe honour of wisdom and of the fear of the Lord.­ neighbour, suppose that it means nothing but an individual(A.C. 10797.) man, and that to confer benettts upon him is to love the neighbour. But the term neighbour, and love to the Spiritual dignities and wealth belong to the thing and neighbour, has a wider meaning, for it increases in pro­not to the person; a person who is in a position of dignity portion to the number of individuals covered by the term.in heaven is indeed in magnificence and glory like that of Who cannot see that loving many men together is greaterkings in the world; yet they do not regard the dignity than loving one of their number? Therefore that a smalleritself as anything; it is the use, in the administration and or greater community is the neighbour because it isdischarge of which they are, that they regard. They a number of men. Hence it follows that he who loves aindeed accept whatever honours bdong to their dignity, community loves those also of whom it consists; in otherbut they do not think of these as their own, but attribute words, he who wishes well to, and does good to, athem to the uses themselves; and because all uses are community, consults the good of each of its members.­from the Lord, they attribute them to the Lord, as their (T.C.R. 412.)Source.-(D.P. 217,) As love towards the neighbour becomes more and more interior with anyone, and as it increases, he comes to love the community more than the individual, and his country more than the community. Now, since charity consists in good will and thence good actions, it must be excrcised towards a community in almost the same manner I4 15
  • Kingship Kingshipas towards an individual; certainly, different1y towards acommunity of the good than towards a community of (4) Good Citizenshipthe evil.-(T.C.R. 413.) Charity may be defi.oed as daily and continually doing He who loves his country, and has such an affection for good to the neighbour, not only to the neighbour indi­it, that he delights in promoting its welfare from goodwill, vidually but also to the neighbour collectively. This canwould grieve if this were denied him and would beg to only be accomplished by doing what is good and justbe given some opportunity of promoting its welfare; in ones daily employment and with ail with whom onefor this is a matter of affection with him and therefore, a does business; for one is doing this every day, and evenpleasure and a blessing. Such a man, also, is honoured when not actually engaged in it, one still has it continuallyand given high positions because these are means for him in mind, and thinks about it and intends it. He who thusto be of service to his country, though they are clllled practises charity, becomes more and more an embodimentrewards. of charity; for justice and fidelity form his mind, and But those who have no love for their country but love the practice of them forms bis body; 50 that in process ofonly themselves and the world, are actuated by a desire time, from the form thus acquired, he intends and thinksfor honour and wealth, regarding these as ends; such nothing but what is of charity. He at length becomesset themselves before their country, and their own good like those described in the Word, as having the lawbefore the common good, and are correspondingly base; inscribed on their hearts. Moreover, they attach nostill, they wish it to appear before others that what they merit to what they do, for they do not think of meritdo is done from a sincere love; however, when they but of duty, which it behoves a good citizen to perform.think about it in their own hearts, they deny that anyone No man, however, can of himself act from spiritualreally does this, and wonder that anyone cano Those who justice and fidelity; for everyone inherits from hisare such in the life of the body in respect to their country, ancestors a disposition to practise goodness and justiceor to the general good there, are such also in respect to for the sake of himself and the world, and not for thethe kingdom of the Lord in the next world, for everyones sake of goodness and justice. Only he, therefore, whoaffection or love continues after death, affection or love worships the Lord, and acts from Him while acting frombeing ones life.-(A.C. 3816.) himself, attains to spiritual charity and by its exercise becomes imbued with it.--(T.C.R. 413,) There is civil good, there is moral good, and there is spiritual good. Civil good is that which a man does in conformity with the civil law: by this good, and accord­ ing to it, a man is a citizen in the natural world. Moral good is that which a man does in conformity with the law of reason: by this good, and according to it, he is a man. Spiritual good is that wbich a man does in 16 c 17
  • Kingship Kingshipconformity with spirituallaw: by this good, and accordingto it, a man is a citizen in the spiritual world.-(D.L. 12.) (5) The Exereise of Rule Natural goodness is of the flesh and is born in one from There are two kinds of rule, one belonging to loveones parents, but spiritual goodness is of the spirit and towards the neighbour, and the other belonging to self­is born anew from the Lord.-(T.C.R. 537-) love. These two kinds of rule are, in their essence, diametrically opposite. He who exercises rule from love Ones country is the neighbour more than a com­ towards the neighbour, wills good to aIl and loves nothingmunity, because it consists of many communities and more than to perform uses, thus to be of service to others ;therefore love towards it is a wider and higher love; being of service to others is doing good, and performingIDoreover, to love ones country is to love the public uses to others from good will; this is his love, and thiswelfare. A mans country is the neighbour because it is the delight of his heart. Such a person also, in proportionlike a parent; for he was born there, it fed him and feeds as he is raised to posts of honour, is glad, not, indeed, onhim, it protected him from harm and still protects him. account of the posts of honour, but on account of theMen ought from love to do good to their country accord­ more abundant and more excellent uses which he is thening to its needs; sorne needs are natural and sorne able to perform. Such is the rule exercised in the heavens.spiritual. Natural needs regard civil life and order; and But he who exercises rule from self-love wills good tospiritual needs regard spiritual life and order.-(T.C. R. none but himself and those belonging to him. Any uses4 1 4.) which he performs are for the sake of his own honour and glory, which in his estimation are the only uses. The public duties of charity are chieBy the payment of His object in being of service to others is to be himselfrates and taxes. The spirit in which these are paid by the served and honoured, and to rule. He seeks posts ofspiritual and by the merely natural is very different. The honour, not for the sake of the good he may do, but tospiritual pay them gladly, because they are collected for occupy a high position, and reap renown, and therebythe protection, preservation, and administration of their be in his hearts delight. (B.D. 72..)country . . . and this necessitates the payment of publicofficiaIs. Therefore those who regard their country as (In Heaven those are governors) who are in good andthe neighbour pay such debts willingly, and think it wisdom more than others; and thus from love will goodiniquitous to defraud the public revenue.-(T.C.R. 430) to all, and from wisdom know how to provide for its being done. Those who are such, do not domineer and com­ mand, but minister and serve; for to do good to others from love of good is to serve, and to provide for its being done is to minister. Nor do they make themselves greater than others, but less; for they put the good of society and of the neighbour in the first place, and their own good in the last place. . . . Nevertheless they have honour and 18 19
  • Kingship Kingshiprenown; they dweil in the centre of the society, more In heU as in heaven there is a form of government, thatelevated than the rest and in splendid palaces; which is, there are dominations and subordinations; nor, withoutglory and renown they also accept, not on their own them, would a society hold together. But subordinationsaccoWlt but for the sake of obedience; for ail there in heaven are of quite a different character from sub­know that the honour and renown are theirs from the ordinations in heIl; in heaven aIl are like equals, for theyLord and on that account they are to be obeyed.­ love each other as brothers; nevertheless they set others(H.H. 218.) above themselves, in so far as they excel in intelligence and wisdom. The love of good and truth itself causes As heaven is divided into societies . . . and ail in any (: everyone to subordinate himself, as it were of his ownone society, though in similar good, are not in similar accord, to those who are in wisdom of good and intelli­wisdom, it follows of necessity that there are governments gence of truth more than themselves.also. For order must be observed and aIl things of order But in hell subordinations are those of command, andguarded. But governments in heaven are various. . . . therefore of harshness; he who rules is furious with ailThey differ according to the functions which Societies who do not bend to his every command; for they lookfill. . . . But government in heaven is never anything upon each other as enemies, though outwardly friendlybut the government of mutual love; the government for the sake of banding together against the violence ofof mutuallove is heavenly government.-(H.H. 113.) others; those in subordination continually thirst for dominion; frequently also they revolt.-(A.C. 7773.) The nature of subordinations in the heavens is that,just as everyone loves, esteems and honours the use, soalso he loves, esteems and honours the person to whomthat use is adjoined; moreover, the person is only loved,esteemed and honoured in proportion as he does notascribe the use to himself but to the Lord, for in thesame proportion he is wise and the uses which he performsare performed from good. Spiritual love, esteem, and honour are nothing but love,esteem, and honour for the use in a person, and so thehonour of a person is derived from his use, not vice versa.Furthermore, he who regards men from spiritual truthregards them no differently; for he sees that one man,whether in a high or low position is much like another,there being only a difference in wisdom; and wisdomis to love use, thus the good of a fellow citizen, of society,of ones country, and of the church.-(H.H. 390) .10 11
  • Kingship Kingship and everywhere induces a likeness of itself. In heaven (6) The Reigning Love love to the Lord is the ruling love, because there the Lord is loved above ail things; therefore, the Lord is ail in ail The very life itself of a man is his love; and such as there, He flows into each and ail things, disposes them and the love is, such is the life, yea, such is the whole man: induces a likeness of Himself and causes Heaven to be where but it is the ruling or reigning love that makes the man. He is. On this account, an angel is heaven in a least form, This love has many loves in subordination to it, which a society is heaven in a larger form, and ail the societies are derivatives; these loves appear different in kind, but taken together are heaven in the greatest form.-(H.H. 58.) still belong to the ruling love, and together with it con­ stitute one kingdom. The ruling love is like their king It is a mans ruling love that awaits him after death, and head; it directs them, and through them, as through nor is it ever changed to eternity; everyone bas many mediate ends, it regards and intends its own end, which loves, but they ail bear relation to the ruling love, and is the chief and ultimate end of ail: this it does both make one with it, or together compose it; ail things of directly and indirectly. What belongs to the ruling love is the will which harmonize with the ruling love are cailedwhat is loved above ail things.-(H.D. 54.) loves, because they are loved. Of these loves some are interior, some exterior, some are directly conjoined, some That which fills the whole mind of a man, his thought indirectly, some are nearer, some more remote; there areas weil as his will, is said to reign universaily; it is what affections that are of service in various ways. Taken aila man loves above ail else and makes his ultimate aim; together, they constitute as it were a kingdom, for so arethis is within each and everything of his will and thought. they arranged in order with a man; yet the man knowsWhat it is that reigns universaily can be known bya feeling nothing whatever about their order. But in the otherof delight when it succeeds and the grief that is caused life, something of this is manifest to him, for there, hewhen it does not. What reigns universaily with a man, has, according to that order, extension of thought anddetermines the form of his spirit; the face accords with affection, an extension into heavenly societies if the rulingit entirely; if what reigns is evil and false, the form of love consists of heavenly loves, an extension into infernalhis spirit is diabolical; but if what reigns is good and true, societies if it consists of infernal loves.-(H.H. 477,)the form is angelic. For a spirit regarded in itself isaffection in form; the ruling affection is the very form Every man after death comes nrst into the world ofitself of the spirit, the other affections apply themselves spirits, which is midway between heaven and heil, andin adaptation to it.-(A.C. 7648.) is there prepared for one or the other, everyone according to his life in the world. . . . There are innumerable He who has heaven in lùmself not only has heaven in societies in the world of spirits, in which there are pleasureshis greatest or general things, but also in his least or similar to those on earth. . . . The externals of those whoparticular things; least tbings in him present a likeness are there are graduaily put aside, and in this way theirof greatest things. This results from everyones being internaIs are opened out, and this continues till the ru1inghis own love and of such a quality as his ruling love is. love is revealed, because this is the lifes love, thus theWhat rules flows into each single particular, disposes them inmost and the Iuler over external things.-(A. R. 784.) :t:t :t~
  • Kingship Kingship everything that turns out to their advantage, and the rest they ascribe to fortune or chance, and few things to the (7) The Government of the Divine Providence; thus the things that happen they attribute to dead causes, instead of to a living cause: King of kings they say, indeed, when things go happily, that this is from God, also that there is nothing that is not from Him; (In the Word) there are two things predicated of the but hardly any at heart believe this. The case is similarLord, namely, that he is king, and that he is priest: a with those who place aIl prosperity in worldly and bodilyking, or what is of royalty, signifies holy truth; a priest, things, such as honours and riches; and believe thator what is of the priesthood, signifies holy good. . . . these alone are Divine blessings; wherefore when theyThe Lord governs aIl and everything in the universe, as see that many of the wicked have an abundance of suchking, from Divine Truth, and as priest, from Divine Good. things, and the good have not, they reject from theirDivine Truth is the order itself of his universal kingdom, heart Divine Providence in particular things, and denyaIl the laws of which are truths, or eternal verities.­ it, not considering that Divine blessing consists in being(A.C. 1728.) happy to eternity, and that the Lord regards momenury things which the things of the world respectively are, By the kingdom of God, in a universal sense, is meant merely as means to eternal things; wherefore also forthe universal heaven; in a sense less universal, the true the good, who receive His mercy, the Lord provides inchurch of the Lord; and in a particular sense, anyone time, such things as conduce to the happiness of theirhaving true faith, or who has been regenerated by a life eternal life,-riches and honours for those to whom theyof faith. Wherefore such a person also is called a heaven, are not hurtful, and the absence of riches and honoursbecause heaven is in him; and likewise a kingdom of fOf those to whom they are hurtful; yet to the latter HeGod, because the kingdom of God is in him. (A.C. 19,) grants in time that instead of riches and honours they The Lords Royalty is the Divine Truth.-(A.C. 3969) have gladness from a few things, and are more content than the rich and honoured.-(A.C. 8717,) The Lord as king is the Divine Truth. . . . It is onthis account that heaven and the church are called His God is love itself and wisdom itself, and these twokingdom.-{A.R. 664.) constitute His essence. (T.C.R. 37) The government of the Lords Divine Love and Wisdom The Lord by means of truth proceeding from Himself is what is called Divine Providence.-(D.P. 2..)rules aIl things, even the very least, not as a king in theworld, but as God in heaven and the universe. . . . The The Lord, by the Divine from Himself, provides forLords Divine Disposing or Providence is in each and aIl aU things to be held together in the order in which theythings, yea, even in the minutest of aIl, even though it are and into which they were created.-(D.P. 55,)appears otherwise to man. But this matter is not easy for Heaven from the human race is the end that Divineanyone to grasp, and least of aIl, for those who trust intheir own prudence, for they attribute to themselves Providence has in view. It follows that the reformation 15 D 14
  • fI I Kingship Kingship 1and regeneration of man, thus his saIvation, is what Divine continuaily to happinesses, whatever appearance the meansProvidence principaily regards.-(D.P. 58.) may present: and that those are in the stream of Pro­ vidence who trust in the Divine, and attribute ail things Divine Love wills to save aU, but it can onlysave through ,1 to Him; and that those are not in the stream of Pro­Divine Wisdom; to Divine Wisdom belong ail the laws vidence who trust only in themselves, and attribute aUby which salvation is effected, and these laws love cannottranscend, because Divine Love and Divine Wisdom are 1 things to themselves, for they are in a state of opposition, inasmuch as they refuse to ailow Providence to theone, and act in union.-(D.L. W. 37-) Divine, and daim it to themselves. It should be known Divine Providence regards eternal things; and (it also, that so far as any one is in the stream of Providence,regards) temporal things not otherwise than to the extent i he is in a state of peace; likewise, so far as any one is inthat they make one with eternal things.-(D.P. 214.) 1 a state of peace from the good of faith, he is in the Divine Providence. These alone know and believe that the Divine Providence is as much with the evil as with the Lords Divine Providence is in each and ail things, yea, ingood.-(D.P. 285.) the veriest details of ail things.-(A.C. 8478.) Divine Providence differs from ail other leading and 1 Divine Providence with the evil is a continuaI permission 1of evil, to the end that there may be a continuaI drawing control in this, that it continuaily regards what is eternal,away from it.-(D.P. 296.) and continuaily leads to salvation, and this by various states, now cheerful, now sorrowful: man is quite in­ It may be said that the Lord is Providence, as it is said capable of comprehending these, yet they are ail of benefitthat God is Order; for Divine Providence is the Divine to his life in eternity.-(A.C. 8560.)Order concerned primarily with the salvation of men;and there cannot be order without laws, for laws con­ Providence is the Lords government in the heavensstitute it, and every law derives from order that it aIso and on earth. From Providence the Lord govems ailis order: hence it foilows that as God is Order He is 1 things according to order. . . . He governs ail thingsalso the Law of His own Order; so, too, it is to be said either from will, from leave, or from permission, and thusof the Divine Providence, that as the Lord is His own differently according to the quality of a man. ProvidenceProvidence, He is also the Law of His own Providence. acts invisibly. Most things which are brought aboutHence it is manifest that the Lord cannot act contrary from Providence appear to a man as if they happened byto the laws of His own Divine Providence, for to act chance. The reason Providence acts invisibly is lest acontrary to them would be to act contrary to Himself.­ man, from things that were visible, might he compeiled(D.P. BI.) to believe, and so his freedom be harmed; for unless a man has freedom, he cannot be reformed, thus cannot It should be known that Divine Providence is universal, be saved. Divine Providence does not regard temporalthat is, it is in the veriest details of ail things; and that things which soon pass away, but eternaI things. Thosethey who are in the stream of Providence are borne who do not recognize this, believe that wealth and rank 2.6 2.7 ,11,1 1
  • Kingship Kingshipin the world are the only things to be provided, whichtherefore they call blessings from the Divine; when yet (8) Homage to the King of kingsthose things are not regarded by the Lord as blessings,but only as means for a mans life in the world; but They who are in a life of good acknowlcdge the Lord.what the Lord regards as blessings are the things which -(A.C. 2.~54.)contribute to a mans eternal happiness.-(H.D. 2.76.) There is an influx from the Divine of the Lord into Those who are led by themselvcs and their own loves,every angel, into every spirit and into every man; the do not believe in the Lord, for to believe in the Lord isLord thus rules each one, not only in what relates to the to be led by Him, and not by self.-(A.C. 1°731.)whole, but also in the smaUest particulars, and this, bothimmediately from Himself and also mediately through the The chief thing of inward worship is to acknowledgespiritual world.-(A.C. 6°58.) the Lord, the One and Only God, and to acknowledge that from Him is all good and truth. Those in the church The Lord reigns with the angels of heaven and with who do not acknowledge Him, cannot be in good, thusmen of the church by that which proceeds from Himself, neither can they be in truth: and those are in acknowledg­in general called Divine Good and Divine Truth, also ment who are in faith, and at the same time in good ofjustice and judgment, and also love and faith. These are the life: but not those who are in evil of life. Acknowledgingthings by which the Lord rules. These things therefore and worshipping the Lord is living according to Hisare properly the Lords kingdom with those who receive ; commandments, that is, living a life of faith and charity.for when those things rule with angels and men, the A life of faith is keeping the commandments fromLord Himself rules, for what proceeds from Him is obedience, and a life of charity is keeping the command­Himself. The Divine in Heaven is nothing else than the ments from love.-(A.C. 9193,)Divine proceeding. The Lord indeed rules, not only those who receive Worship of the Lord in itself consists in performingDivine celestial and spiritual things from Him, but also uses; and, while man lives in the world, uses mean thatthose who do not, as is the case with aU in hell; still, it each one in his place should discharge his duty rightly,cannot be said that the Lords kingdom is there, since thus being, from the heart, of service to his country, tothey are altogether unwilling to be ruled by the Divine societies, and to his neighbour; that he act with sincerityproceeding and according to its laws of order; on the towards his companions; and that he carry out his obliga­contrary, they deny the Lord, and turn themselves away tions prudently according to the character of each. Thesefrom Him; nevertheless, the Lord rules them, not as uses are pre-eminently what is meant by exercising charity,subjects and citizens of His kingdom, but, like the and by them it is that the Lord is pre-eminently wor­refractory and the rebellious, by keeping them in bonds shipped. Going to church, listening to sermons, andto prevent them from doing evil, either to each other, or, praying, are also necessary, but, without the above uses,more especially, to those who are from His kingdom.­ they avail nothing, as they do not belong to the life, but(A.B. 68 3·) teach of what quality the life should be.-(A.C. 7°38.) 2.8 2.9
  • Kingship Kingship A man is in worship continuaily when he is in love and and equity, and to do so because this is commanded bycharity. External worship is only an effeet. Such is the the Lord in the Word. For, in this way, a man, in ail heworship in which angels are, wherefore with them there does, regards heaven and the Lord, with Whom he isis a perpetuaI sabbath; fo~ which reason aIso (in the thus conjoined.-(A.E. 325.)W ord) sabbath in the internaI sense signifies the kingdomof the Lord. But, while man is in the world, he should A Iife of charity is to will weil and to do weil to thenot omit the praetice of external worship aIso, for by neighbour; in everythîng one does, to act from what ismeans of external worship internaI things are excited, and just and equitable, good and true: similarly in the dis­external things are kept in holiness so that internaI things charge of every duty. In a word, a life of charity consistscan flow in. Moreover a man is imbued in this way in the performance of uses.-(H.D. 12 4.)with knowledge, and prepared so that he can receiveheavenly things, and so that he may be endowed withstates of holiness, of which he himse1f is not aware. Thesestates of holiness the Lord preserves to him for usein eternallife; for in the other life ail ones states of liferecur.-(A.C. 1618.) By worship according to the order of heaven is meantail practice of what is good according to the Lordsprecepts. At this day, by the worship of God is chieflymeant the worship of the lips in a place of worship, andalso in the morning and evening. But the worshipof God does not consist essentiaIly in this, but in a lifeof uses: this is worship according to the order of heaven.Worship of the lips is aIso worship, but effects nothing atail unless there is worship of the life, for this worship isof the heart. The former, in order to be worship, mustproceed from the Iatter.-(A.C. 7884.) The essential of worship is a Iife of charity, and itsinstrumental is posture and praying; that is, the prirnaryof worship is a Iife of charity, and its secondary is praying.From which it is clear that those who place ail Divineworship in oral piety and not in: practical piety, greatlyerr. Practic~ piety is, in ail one does and inthe discharge ofevery duty, to act from sincerity and rectitude, from justice }O JI
  • SWEDENBORG SOCIETY (Incorporated), SWEDENBORG HOUSE, 20 HART STREET, .... LONDON, W.c. 1.A POPULAR SWEDENBORG SERIES Paper covers, 6d. Cloth, IS. 6d. Limp leather, Bible paper, 3S. 6d. " Heaven and HeU" " Divine Love and Wisdom" " Divine Providence" " Heavenly Arcana," Vols. l and II " The Lord, the Sacred Scripture, Life, Faith " "Swedenborg, Life and Teaching" (Tro- bridge)TRANSACTIONS OF THE SWEDENBORGSOCIETY Antique paper, size 10 in. X 7! in., large print. No. I. "Swedenborg and Modern Ideas of the Universe" (H. Gardiner, M.S., F.R.C.S.). No. 2. "Swedenborgs Search for the Soul" (H. Gardiner, M.S., F.R.C.S.). No. 3. "Ultimate Reality" (Rev. L. F. Hite).BOOKLETS OF EXTRACTS FROMSWEDENBORG:" Striking Quotations " .. .. .. .. 6d." Love and Marriage " .. .. .. .. 3d." Divine Providence and Human Freedom " .. 3d." The Ten Commandments " .. .. .. 6d." Death and After " .. .. .. .. 6d." Kingship " .. .. .. .. .. 6d.COMPLETE CATALOGUE of the Works of Emanuel Swedenborg supplied post free. Prlnted ln Great Britaln by Tas CAMPPIBLD PRBss, ST. ALBANS.
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