• Share
  • Email
  • Embed
  • Like
  • Save
  • Private Content
Swedenborg THE-CORONIS-or-appendix-to-The-True-Christian-Religion-The-Invitation-To-The-New-Church-London-1966

Swedenborg THE-CORONIS-or-appendix-to-The-True-Christian-Religion-The-Invitation-To-The-New-Church-London-1966



The last three works written by Swedenborg

The last three works written by Swedenborg



Total Views
Views on SlideShare
Embed Views



0 Embeds 0

No embeds



Upload Details

Uploaded via as Adobe PDF

Usage Rights

© All Rights Reserved

Report content

Flagged as inappropriate Flag as inappropriate
Flag as inappropriate

Select your reason for flagging this presentation as inappropriate.

  • Full Name Full Name Comment goes here.
    Are you sure you want to
    Your message goes here
Post Comment
Edit your comment

    Swedenborg THE-CORONIS-or-appendix-to-The-True-Christian-Religion-The-Invitation-To-The-New-Church-London-1966 Swedenborg THE-CORONIS-or-appendix-to-The-True-Christian-Religion-The-Invitation-To-The-New-Church-London-1966 Document Transcript

    • First printed in this edition 1931Reprinted 1966Printed in Great Britainb..y Morrison and Gibb Limited, London and Edinburgh
    • PREFATORY NOTE CONCERNING THECONTENTS OF THIS VOLUMETHE work, which opens the Volume-" The Coronis "-is, as itproclaims itself, an "Appendix to THE TRUE CHRISTIAN RELIGION,"and was written for the purpose of treating somewhat more indetail certain specified points which had been little more thantouched upon in that work.It suffers under the two disadvantages of never having beenissued to the world by its author, and QLbeing incom lete.So far as known, the work in its complete form nowhere nowexists. The MS., we are informed, was lent by Swedenborg,during is_last_illness, to_DIIVIesSlter, ana, un orfiiIi"itely," ne~rly one-half of it" was "mislaid and finally lost at the( Drs house" (see DOCUMENTS CONCERNING SWEDENBORG, Vol. Ill,p. 1022).A careful comparison of the work, as given in the followingpages, with the full plan of it outlined in the " Summaries"prefixed to it, will show that the present Volume does not givethe complete treatise as designed by-Swe-denborg. The workingouto ftnelaniscan:ied orlJY. as far as to the end ofP~opositiOi1VIof the" Summaries," when the matter comes to an abrupt stop1 at the successive changes of state in the Israelitish Church. This)i~s far as the rescue~eortion of the MS. gQes.I Ue_e.mL~e<isp.na.!:lle to st!PP-Qs~thaLthe _MS . was comJili:tewhen placed by Swedenborg in Dr M~s~iters hands, and that,therefore, the.l-<t.rge_pprJiQILoCit which_was first" mislaid andfinally lost at the Drs house," contained the full execution of(the ori inal lan. That it carried the work considerably beyond ]the contents of the present Volume must, at any rate;15e certain,- T ne-fact that themiSsin~J~ortion commenced~ith the dis­cussion of the Rise, Development, Decline and Fall of the First rNIChristian Church, and, after that, furnished some forecast11 res ectin the New and " truly Christian " Church, makes theloss of it a matter of Rarticular regret to the latter Church nowexistin -in however in firm and strugglm a form-in the world.But, imperfect though the work is, it is stITfOl high importanceto the Church, and well worthy of publication to serve as avu
    • PREFATORY NOTEsequel to the work to which it is the "Appendix," and also ofcareful study.Il THE CORONIS, together with THE CONSUMMATION OF THE AGE,2 . THE SECOND COMING OF THE LORD, AND TH~-.!i~YC~URCH, and.3 THE INVITATION TO THE NEW CHURCH, which follow it in thisVolume, would seem, from Dr R. L. Tafels DOCUMENTS CON­CERNING SWEDENBORG (pp . 1020 and 1022), to have the s ecialIinterest of being the last works that Swedenbor ever enned.In the Revision of THE CORONIS, I have had the benefit of theassistance of the Revs. J . G. Dufty and P. H. Johnson, RA.,RSc.; in that of THE CONSUMMATION OF THE AGE, etc., and THEINVITATION TO THE NEW CHURCH, of the Rev. G. F. ColborneKitching.References to the chapters and vers~s of Scripture are ~in accordance with the Authorized VerSIon of the English Bible,even w ere Swedenborg, through his use ottneLatiii-VerSlonof Schmidius, or from any other cause, employs a (I{ffere; tenumeration.JAS. F. BUSS,Editor and Reviser.Vlll
    • SUMMARIES1. There have been four Churches on this earth since thetime of the creation: a First, which is to be called the Adamic;a Second, the Noachian; a Third, the Israelitish; and a Fourth,the Christian.GDThere have been four Periods, or successive States, of eachChurch, which in the Word are meant by " morning," " day,"" evening," and" night."C!!9In each Church the four changes of states have beenconsecutive; the first of which has been the Appearing of theLord]ehovih and Redemption, and then was its Morning, orRise; the second has been its Instruction, and then was Mid-day,or Progression; the third has been its Decline, and then was itsEvening, or Vastation; the fourth has been its End, and thenwas its Night, or Consummation.After its End, or Consummation, the Lord ]ehovih appearsand executes a judgment on the men of the former Church, andseparates the good from the evil, and raises the good to Himselfinto heaven, and removes the evil from Himself into hell.After these things, of the good raised to Himself He formsa new heaven, and of the evil removed from Himself, a new hell;and in both He establishes order, so that they may remain underHis control and under obedience to Him to eternity; and thenthrough the new heaven He successively inaugurates and estab­lishes a new Church on earth.QDFrom this new heaven, the Lord ]ehovih derives and pro­duces a new Church on earth; which takes place by meansof a Revelation from His mouth or from His Word, and bytion.IV. These periodical changes of state which occurred insuccession in the first, or Most Ancient Church, which was theAdamic, are described by Moses in the first chapters of Genesis;but by celestial representatives, and by other things, belongingto the world, to which spiritual things correspond.~Theperiodical changes ofstate which occurred in successionin the second, or Ancient Church, which was the Noachian,are also described in Genesis, and here and there in the fourremaining books of Moses.
    • THE CORONIS@The periodical changes of state which occurred in suc­cession in the third Church, which was the Israelitish, are alsodescribed in Moses, and afterwards in Joshua, in the Books ofthe Judges, of Samuel, and of the Kings, and likewise in theProphets.CYlI. The periodical changes which occurred in succession inthe fourth Church, which is the Christian, are described in theWord of both Testaments; its Rise, or Morning, in particular,in the Evangelists, and in the Acts and writings of the Apostles;its Progression towards Noon-day, in the ecclesiastical historyof the first three centuries; its Decline, or Evening, by the historyof the centuries immediately following; and its Vastation evento Consummation, which is its Night, in the Apocalypse.VIII. After those four Churches, a new one is to arise whichwill be truly Christian, foretold in Daniel and in the Apocalypse,and by the Lord Himself in the Evangelists, and looked for bythe Apostles.* * * * * * *(0The Church successively declines from the truths of faithand the goods of charity, and it declines in the same proportionalso from the spiritual understanding and genuine sense of theWord.X. Consequently, the Church departs in the same proportionfrom the Lord, and removes Him from itself.x I: In proportion as this is effected, it tends towards its end.I . It is the end of the Church, when there remains nolonger any truth of faith or genuine good of charity.XIII The Church is then in falSities a nd the evils therefrom,and i evils and the falsities therefrom.XIV. Hence, from the deceased out of the world hell increases,so that it raises itself up towards heaven, and interposes itselfbetween heaven and the Church, like a black cloud betweenthe sun and the earth.~This interposition prevents the access of any truth offaith, and thence any genuine good of charity, to the men of theChurch; but, instead of them, falsified truth, which in itself isfalsity, and adulterated good, which in itself is not good.CXVj)Then naturalism and atheism take possession together.~XVli)This StateOfthe-Church is-meant and described in theord, by " Vastation," " Desolation" and" Consummation."* * * * * * *(XVnj)While Vastation lasts, and before Consummationsupervenes, the Lords Advent is announced, also Redemptionby the Lord, and after this there is a new Church.2
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION~While the Israelitish Church still endured, these threewe.re announced in many passages of the Word in the Prophets.(XXjThe Coming of the Lord.cxxt:/Redemption .~XXII0 A new Church.r AliiioS!- everywhere in the prophetic Word, Vastation and1 Consummation, also the Last Judgment, the Lords Coming, aI new Church, and Redemption, are treated of.* * * * * * *::"XXIIJ)As regards Redemption in particular, through whichalone Salvation takes place, it was accomplished by J ehovahGOQ incarnate, who iSJ:mr Lord Jesus Christ. -­- XXfV:)The first part of Redemption was a total subjugationof the hells. -- -- ~~The second part of Redemption was the separation ofthe evil from the good, and the casting down of the evil into helland the raising of the good into heaven.XXVI> And, lastly, there is the arrangement in order of allin hell, and the arrangement in order of all in heaven.<--X XVII) And then, at the same time, Instruction concerningI the truths which are to be of faith, and the goods w@ch aretol be of charity. - ,,XXVIIi) And thus the Establishment of a new Church.~ XXIX)The final and efficient Cause of Redemption was theReg~neration of man, and thereby salvation..~XX)~ Lord, because He is the only Redeemer, is there­fore the only Regenerator, and thus the only Saviour.* * * * * * *QS.X~I)BY His first Advent, and the Redemption thenwroug t, the Lord was not able to form a new heaven ofChristians, and from that a new Church, b~cause theTI:~ere asyet no Christians, but they came into existence gradually throughthe preachings and writings of the Apostles.(XX X II. Neither was He able afterwards, since from thebeginning so many heresies broke forth that scarcely a.I!x.@<:.tri!1eof faith appeared in its own light. . _ _.1QQ~!!!:fAnd at length (ih~ Apo~!Q).~Doctrine. was in­creasingly torn, rent asunder, and adulterated by abominableheresies.XXXIV. This is meant by " the abomination of desolation,"and by " the affliction such as was not, either will be," and by" the darkening of the sun, moon, and stars," in the Evangelists,in Daniel, and also in the Prophets; likewise by " the Dragon"and many other things, in the Apocalypse.3
    • THE CORONIS~Because the Lord foresaw these things, thereforeof necessity if man were to be saved, He promised that He ~uld IJIIcome again into the world and accomplish a Redemption, aa.d"Youldthus institute a_new Church,. ~~ch wou!9.- be _~yChristian. .A~ ~ IXXXVI. TheLorc:J! Himself foretold His!Secon~Coming, andthe post es frequentfy prophesied respecting i0ndJohn openlyso in the Apocalypse; ~ z;XXXVII. In like manner respecting the NeJ"Chu..!:ch hichis meant y the" New Jerusalem" in the Apocalypse.XXXVIII. This Second Redem tion was effected in the sameway as t e rst (of which above, from n. xxiii to xxx),c.X XX q f) And also for the sake of the Regeneration, andhence the Salvation, of the men of the Church, as its final andefficient cause.* * * * * * *C XLJ T he falsities which have hitherto desolated, and have atlength consummated, the Christian Church, were chiefly thefollowing:C2L j)T hey receded from the worship of the Lord, preached bythe Apostles, and from faith in Him.They separated the Divine Trinity from the Lord, and transferredit to three Divine Persons from eternity, consequently to three Gods.e.XtIOThey divided saving faith among these three Persons.. XII . They separated charity and good works from that faith,as not at the same time saving." XLIV. They deduced justification-that is, remission of sins,regeneration, and salvation-from that faith alone, independentlyof mans co-operation.. XLV. hey denied to man free-determination in spiritual things,thus asserting that God alone operates in man, and that man onhis part does nothing.XLVI. From this necessarily flowed forth Predestination, bywhic religion is abolished.XLVII. heydecreedthat the Passion ofthe Cross is Redemption.XLVIII. From these heresies, falsities burst forth in SUCh )abundance that there does not remain a single genuine truth whichis not falsified, nor, consequently, a single genuine good which isnot adulterated.C X LI:X)T he Church knows absolutely nothing about this, itsDesolation and Consummation, nor can it know, until theDivine Truths announced by the Lord in the work entit~ETRUE CHRISTIAN RELIGION:-ares een in light and acknowledged.The Word is thus obscuredand-darkened, sOi:l:iat not a singletruth any longer appears in it.4
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGIONIWFor many reasons this New Christian Church is not beingestablished thrau 11 an miracles, as the former was. ­LI. But, instead of them, the spiritual sense of the Word isrevealed, and the spiritual world disclosed; and the nature ofboth heaven and hell manifested ; also, that man lives as a manafter death; which thingsfsurpass all miracles.* * * * *..- LII This!N~ truly Qhristian Church Jwhich is at this daybemg established by the Lord, will endure to eternity, as isproved from the Word of both Testaments; alsoit was foreseenfrom the creation of the world; and it will be the Crown of thefour pr~ding Churches, because it will have true faith andtrUecharity.~In this New Church there will be spiritual p;~§-e, whichis " " ," and internal blessedness of life, as is also 1 ved fromt~ ~d of both Testaments..!:!YJ These things will.£xist ~ this New Church, by r~its con junction with the Lord, and tFiroug~ with God theJ Father.~n invitation addressed t~and to the wholeChristian world; and allEhortati~ to_w.£rthily receive theLord, who has Himself foretold that He would come into theworld for the sake of this Church and to it. - - - ­- ~
    • LASTLY, ABOUT MIRACLEScDMiracles were performed in the Church before the LordsAdvent, because, at that time, men were external, or natural,and could not be led to their representative worship except bymiracles.The Miracles performed in Egypt, in the wilderness, in the landof Canaan, and even to the present time, are to be enumerated.And that, yet, they never influence men.Q£:/After the Lords Advent, when man from external becameinternal, and when the capacity of being able to know wasimparted to man, miracles were withheld.Also, if that capacity were impeded, man would become moreexternal than before.Ill. Miracles would abolish worship truly Divine, and intro­duce the former idolatrous worship; as also has taken place forvery many centuries back.Nevertheless, the latter have not been Divine miracles, but~~s were wrought by the magicians of old.UVAt this day, in lace of miracles, there has taken · lacea manifestation of the Loro~imself, an intromission into thespmtual--woI- a, andeiiHghteniilent there, .sx immediate lightfrc;rrlHie-r:ora~in suchthings as are the interior things of theChurch. - - - - ­lftrt, above all, the opening of the spiritual sense in the Word,in which the Lord is in His own Divine light.Q)These Revelations are not miracles; sinc e every: man isin the spiritual world as to his s irit, without any separationfrom his body in the natural world-I, however, with a certainseparation, though only as to the intellectual part of my mind,but not as to the voluntary;-and, as regards the spiritualsense,the Lord through it is with all who approach Him in faith in theabove light; also, through that sense He is in mans naturallight.6
    • 8
    • THE CORONISOR APPENDIX 1 TOTHE TRUE CHRISTIAN RELIGIONI. THESE three subjects-the Consummation of the Age, theComing of the Lord, and the New Church-have, it is true, beentreated of in the last chapter of the work entitled THE TRUECHRISTIAN RELIGION. The reason why a Continuation followsabout them, is, because no one at this day knows what the Con­summation of the Age is, why a Second Advent of the Lordmust take place, or that a New Church is about to com.e; andyet these three subjects are treated of in both the Prophetic andthe Apostolic Word, and fully in the Apocalypse. That thosethree subjects are treated of in the Prophetic Word of the OldTestament, was made evident to me while it was given me tolay it open by means of the spiritual sense; and in like mannerthat they are treated of in the Prophetic book of the NewTestament, which is called the Apocalypse: that they are also inthe Evangelic and Apostolic Word, will be plain from the follow­ing pages. Hence it follows, that, Without~owledgerespecting the Consummation of the Age, the ~dvent ofthe Lord, and th New Church, the Word is as it were shut up;D;r tiii anything: but_know edg~s (J£en Jt: these are like .key}which open the door and let one in. When this takes pJaCewith the Word, then the treasures which 1~~e.!!.LeJLtherein 1as at the bottom of thesea;--cc>me into view; for, at the bottom, !t~are in the Word notllmg else but treasures. In this !App.!!!l.ix.Lof. Continuqjion, I shall proceed, in hke manner as inthe work itself, by prefixed Summaries, which will be confirmedfrom Scripture and illustrated from reason,J PROPOSITION THE FIRiiJ2@THERE HAVE BEEN FOUR CHURCHES ON THIS EARTH SINCETHE TIME OF ITS CREATION: A FIRST, WHICH IS TO BE CALLED THEADAMIC; A SECOND, THE NOACHIAN; A THIRD, THE ISRAELITISH;1 This Appendix is promised in Nos. 15, 177, 343, 485, 627 and 758 of thework itself.9
    • 2] THE CORONISAND A FOURTH, THE CHRISTIAN. That four Churches have existedon this earth since the creation of the world, manifestly appearsin Daniel; first, from the image seen by Nebuchadnezzar in adream, and, afterwards, from the four beasts rising up out of thesea. On the subject of Nebuchadnezzars image we read asfollows:Daniel said, Thou, 0 King, sawest, and behold a great image.And the appearance thereof, standing over against thee, wasexcellent, and the aspect thereof was terrible. The head of thisstatue was offin.s:...gQ!d; its breast and arms, of silver; its belly andits thighs, of brass; its legs, of iron; its feet, partly of iron andpartly of clay. Thou sawest until a stone was cut out, which wascut without hands, and smote the image upon its feet that wereof iron and clay, and ground them to powder. Then were theiron, the clay, the brass, the silver, and the gold, ground to powdertogether, and became like the chaff of the summer threshing-floors,so that the wind carried them away, and no place was found forthem: but the stone which smote the image, became a great rock,and filled the whole earth. In these days shall the God of theheavens set up a kingdom, which shall never be destroyed; andHis kingdom shall not be entrusted to another people: it shallbreak in pieces and consume all those kingdoms, but it shall standfor ever (Dan. ii 31-35,44).That this dream did not signify fQ.!!r political kingdoms on thisearth, but four Churches, which should follow one after another,is plain from the following considerations: (I) That such king­doms, one after another, have not existed on this earth. (2) Thatthe Divine Word, in its bosom, does not treat of the kingdoms ofthe world, but of Churches, which consriture.Gods kingdQ.I!!...Qne.ill:!E. (3) Also, because it is said that the God of the heavensshall set up a kingdom which shall not be destroyed to the ages,and that a stone, cut out, not by hands, became a great rock,which filled the whole earth. (4) And, inasmuch as the Lordour Saviour Jesus Christ, in the ~d of both Testaments, iscalled the " ~!one " and" Rock," it is manifest that His..kingqomis meant by die last words in this passage. (5) Moreover, thestate of the Church is described, in inmtmerable passages of theWord, by gold, silver, brass, and iron; its spiritual state as tothe good oflove by gold, its spiritual state as to the truth ofwisdomby silver, its natural state as to the good of charity by brass, andits_natUl:al~~te astoJhe__tDLth _9f~~th by iron (as may be seenconfirmed from the Word in the APOCALYPSE REVEALED, n. 913,2 and elsewhere). For this reason, the wise in the first ages, whoknew the significations of metals, compared the ages which wereto follow one another from the first to the last, to those four metals,10
    • OR APPENDIX TO THE TRUE CHRISTIAN REl.IGION [2and called the first age" golden," the second age" silver," thethird age "copper," and the fourth age "iron "; and theydescribed them thus according to goods and truths; and, sincegenuine goods and truths are from no other origin than from theGod of heaven, they described them according to the states ofthe Church with those who lived in those ages; for from theseand according to these, all the civil states of kingdoms in respectto justice and judgment exist, thrive and live.3 That the Lord the Saviour Jesus Christ is called the" Stone"an~ Rock " l ntheworcrofOOth: estaments, IS plain from thefollowing passages. That He is called a " Stone" from these:-:s-Thus said the Lord Jehovih, Behold I will lay in Zion a Stoneof approval, a precious comer[-stone] of settled foundation; hewho hath believed will not make haste; then I will set judgmentto the rule, and justice to the plummet (Isa. xxviii 16, 17).Jehovah will visit His flock; from Him will come forth the corner­stone (Zech. x 3, 4).The Stone which the builders rejected is become the head of thecorner (Psalm cxviii 22).Have ye not read in the Scripture that the Stone which the Ibuilders rejected is become the head of the corner? (Matt. xxi 42;Mark xii 10, 11; Luke xx 17, 18; Isa. viii 14, 15).Ye have come to Qie Lord, the living Stone, rejected indeed of "Imen, but chosen of God ; ye yourselves--aISQ," as living stones, arebuilt up into a spiritual house; therefore, it is said in the Scripture,I lay in Zion a corner-stone, elect, precious, and he who believethon Him shall not be ashamed (I Pet. ii 4,5,6).Ye are built upon the foundations of the apostles and prophets,whose~orI!-~!:~g~J~I,.I~rist, by whom the whole building,well cemented together, groweth into a holy temple in the Lord;by whom ye are built together into a habitation of God in the spirit(Ephes, ii 20, 21, 22)._J~SUSJ::::hIist is the Stone, rejected by the builders, which is becomethe head of the corner; and there is no salvation in any other(Actsiv 11, 12).That the Lord is called a " Rock," is evident from these passagesin the Word: c;-When Jeshurun waxed fat, he kicked, and he forsook God whomade him, and lightly esteemed t~e Rock of his sa.kation (Deut,xxxii 15, 18).The God of Israel said, The Rock of Israel spake to me (2 Sam.xxiii 3).Let th e words of my mouth be well-pleasing, 0 Jehovah, myRock and my Redeemer (Psalm xix 14).11
    • 2-3] THE CORONISAnd they remembered that God was their Rock, and the HighGod their Redeemer (Psalm Ixxviii 35).They all drank spiritual drink; for they drank of the spiritualRock; the Rock was Christ (1 Cor. x 4; Exod. xvii 6).From these passages, it is now plainly evident that by the Stonewhich smote the image, and became a great rock and filled thewhole earth, and whose kingdom shall stand for ever, is meant ljour Lord Jesus Christ.3. The same four Churches on this earth are described byfour beasts rising up out of the sea, in Daniel; of which it is therewritten:The first was seen like a lion, but it had eagles wings. I behelduntil the wings thereof were plucked out, and it was lifted up fromthe earth, and set up upon feet, erect like a man, and a mansheart was given to it. Afterwards, behold another beast, a second,like to a bear, and it raised up itself on one side; three ribs werein its mouth between the teeth: moreover, th ey were saying thusunto it, Arise, devour much flesh. After these things, I beheld,and, 10, another, like a leopard, which had four wings, like birdswings, upon th e back of it; the beast had also four heads; anddominion was given to it. After this, I saw in the night visions,and beheld a fourth beast, terrible and dreadful, and strongexceedingly, which had great iron teeth; it devoured and brakein pieces, and stamped th e residue with its feet; but it was diversefrom all the beasts that were before it, and it had ten horns. Ibeheld till thrones were cast down, and the Ancient of days didsit; and the judgment was set, and the books were opened; and,behold, one like the Son of Man was coming with the clouds ofthe heavens. And there was given Him dominion, and glory, anda kingdom; and all peoples, nations and languages should worshipHim: His dominion is a dominion of an age, which shall not passaway, and His kingdom that which shall not perish (Dan. vii 3, 4,5,6, 7, 9, [10], 13, 14, etc.),That by these beasts, in like manner, are meant and describedthose four Churches, is manifest from all the particulars there(which shall be unfolded in their order in the following pages);more especially from the last expressions there, that after thosefour beasts there will come" the Son of Man, to whom shall begiven dominion, and a kingdom which shall not pass away norperish"; who, also, is meant by the Stone made into" a greatRock, which shall fill the whole earth," as may be seen above2 (n. 2, at the end). That the states of the Church are likewisedescribed by beasts, as well as by metals, in the Word, is evidentfrom numberless passages, some only of which I will adducehere j which are as follows:12
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [3Thou causest the rain of benefits to drop; thou wilt confirm thywearied inheritance; the beast I-thy assembly-shall dwell therein(Psalm lxviii 9, 10).Every wild beast of the forest is Mine, the beasts in the mountainsof thousands; I know every bird of the mountains, the beasts ofMy fields are with Me (Psalm I 10, 11).Asshur was a cedar in Lebanon, his height was exalted; all thebirds of thc heavens made their nests in his branches, and underhis branches did all the beasts of the field bring forth, and in hisshadow dwelt all great nations (Ezek. xxxi 3, 5, 6, 13; Dan. iv7-13).In that day will I make a covenant for them with the beast ofthe field, and with the bird of the heavens, and I will betrothMyself unto thee to eternity (Hosea ii 18, 19).Rejoice and be glad; be not afraid, ye beasts of My fields; forthe habitations of the desert are become full of grass (Joel ii 21, 22).Thou, son of man, say unto the bird of every wing, and to everybeast of the field, Gather yourselves together to My sacrifice uponthe mountains of Israel: thus I will set My glory among the nations(Ezek. xxxix 17,20,21 ).The enemy hath reproached J ehovah; deliver not the soul ofthe turtle-dove unto the beast 2 (Psalm lxxiv 18, 19).Jehovah gathereth th e outcasts of Israel; every beast of Myfields, come (Isa. lvi 8, 9).The spirit urging, made Jesus to go forth into the wilderness;and He was with the beasts; and angels ministered unto Him(Mark i 12, 13).He was not with beasts, but with devils, with whom He foughtand whom He subdued-(not to mention a thousand otherpassages, which are adduced in part in the APOCALYPSE REVEALED,n. 567). Moreover, it is well known that the Lord Himself, inthe Word, is called a " Lamb" and also a " Lion"; likewise,that the Holy Spirit was represented as a " Dove"; that thecherubs, also, by which the Word in the literal sense is signified,appeared like" four beasts," in Eeekiel and in the Apocalypse;and that the man of the Church who acknowledges the Lord ashis God and Shepherd, is called a " sheep "; and, on the otherhand, he who does not acknowledge Him, is called a " he-goat"and also a "dragon"; and that an assembly of the latter isdescribed, in like manner as in Daniel, byThe beast out of the sea, like a leopard, whose feet were as itwere a bears, and his mouth as it were a lions (Rev. xiii 1,2).1 " Thy beast" is the literal rendering of the Hebrew in this pass age, whichis i(l,Cl; but it is assumed, in the text here, to be used figuratively for "thycongregation." See Fuerst, in loc. :1;Cl.2 See R.V.; also Note I .13
    • 3-5] THE CORONISThese comparisons originate from the spiritual world, where allthe affections and thoughts therefrom, of angels and spirits, arepresented at a distance from them as beasts, which also appearin a form in all respects similar to that of the beasts in the naturalworld; the affections of the love of good as gentle beasts andgood uses, but the affections of the love of evil as savage beastsand evil uses. Hence it is that beasts are so often named in theWord; and by them in the spiritual sense are signified affections,inclinations, perceptions and thoughts. From these considerationsit is manifest what is meant by creatures in the following passages:Jesus commanded the disciples to go into all the world, andpreach the gospel to every creature (Mark xvi 15).If anyone be in Christ, he is a new creature; old things havepassed away, and all things are become new (2 Cor. v 17).These things saith the Amen, the faithful and true witness, thebeginning of the creature of God (Rev. iii 14).By " creatures," here, are meant those who are capable of beingcreated anew, that is, regenerated, and thus becoming of theLords Church.4. That there have been four Churches on this earth, onebefore the flood, which is to be called the Adamic; the second,after the flood, which is to be called the Noachian; and a third,after this, which was called the Israelitish ; also a fourth, whichexists at this day, and is called the Christian, will be demonstratedin the following pages, in the exposition of each of them separarely.5®TH~RE HAVE BEEN FOUR SUCCESSIVE STAT~, OR PERIODS, !OF EACH CHURCH, WHICH IN THE WORD ARE MEANT BY " MORN­iNG," " DAY," "EVENING," AND "NIGHT." That there havebeen four successive states, ocperiods,of everyone of theseChurches above-named, will be illustrated in the following pages,wherein each will be dealt with in its turn. They are describedby those alternations of time, because e~ry man who is born inthe Church, or in whom the Church has commenced, first comesinto its light such as that is in the dawn and morning; after­wards, he advances to its day, and, he who loves its truths, righton to its mid-day; if he then stops in the way, and does not (advance into the heat ~~pring and~mer, his day cfecli~stowards evening, till at length, like the light at night-time, itgrows dark; and then his intelligence in the spirituanhings--ofthe Church becomes a cold light, like the light of the days inwinter, when he indeed sees the trees standing beside his house,or in his gardens, but stripped of leaves and destitute of fruits­thus, like bare trunks. For, the man of the Church advances14I
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [5from morning to day, to the end that he may be reformed andregenerateCl-oy means of the light of reason, which only takesplace by a life according to the Commandments of the Lord inthe Word. If this does not take Rlace, his light becomes darknessv ,»- - -- - - - --=-­and the darkness, tnick darkness; that is, the truths of light withhim are turned into falsities, and the falsities into unseen evils.I t is otherwise with the man who suffers himselfto-be rege~d:night does not overtake him, for he walks in -Coa.;aIia:nence iscontinually in the day; into whTCh--:also,he"fun~rs ~erdeatlf when lie is associated with angels in heaven. This isunderstood by the following words in the Apocalypse, concerningthe New Jerusalem, which is the New Church, truly Christian:- - - -- _ . .- ------That city shall have no need of the sun and of the moon to shinein it; for the g!9EY of God shall .lighten it, and the Lamb is the la~[>thereof. And the nations which are saved shall walk in the light ofit; and there shall be no night there (Rev. xxi 23, 24, 25; Ezek.xxxii 8; Amos v 20; viii 9).That the successive states of the Church are understood by"morning," "day," " evening," and" night," in the Word, isevident from the following passages therein:( Watch, for ye know not when the Lord of the house will come, at even, or at mid-night, or at cock-crowing, or in the morning! (Mark xiii 35; Matt. xxv 13). ­The subject there treated of is the Consummation of the Age,and the coming of the Lord at that time.The God of Israel said, The Rock of Israel spake to me: He isas the morning light, a morning without clouds (2 Sam, xxiii 3, 4).I am the Root and the Offspring of David, the bright andmorning Star (Rev. xxii 16).God shall help her, when the morning appeareth (Psalm xlvi 5).He is calling to me out of Seir, Watchman, what of the night?Watchman, what of the night? The watchman said, The morningcometh, and also the night (Isa. xxi 11, 12).An evil, one evil, behold, is come. The end is come [The morn­ing is come] upon thee, 0 inhabitant ofthe land; the time is come,the day is near. Behold the day, behold, it is come; the morninghath gone forth (Ezek. vii 5, 6, 7, 10).There shall be a day ... which shall be known to Jehovah;not day nor night; for about the time of evening there shall belight (Zech. xiv 7).About the time of evening, behold, terror; before the morning,he is not (Isa. xvii 14). ..---. -- -In th~sveniEg; ~eepiIlg ~11 endure all night, but singing inthe morning (Psalm xxx 5).15
    • 5-6] TIlE CORONISEven to the evening and the morning,1 two thousand threehundred; then shall the holy place be justified : ... the visionof the evening and the morning is true (Dan. viii 14, 26).Jehovah in the morning will bring His judgment to light; Hewill not fail (Zeph. iii 5).Thus said Jehovah, If ye have made void My covenant of theday and My covenant of the night, so that there be not day andnight in their season, My covenant also shall be made void withDavid My servant (Jer. xxxiii 20, 21, 25).Jesus said, I must work the works of God while it is day; thenight cometh when no one can work (John ix 4).In this night there shall be two men on one bed; one shall betaken, but the other shall be left (Luke xvii 34).In these passages, the Consummation of the Age and the Comingof the Lord are treated of. Hence it may be evident what ismeant by there beingTime no longer (Rev. x 6),namely, that there would be no morning, day, or evening in theChurch, but night; likewise what is meant byTime, times, and half a time (Rev. xii 14; Dan. xii 7);as also what is meant by theFulness of time (Ephes. i 10; Gal. iv 4).6.@)IN EACH CHURCH THE FOUR CHANGES OF STATE HAVEBEEN CONSECUTIVE; THE FIRST OF WHICH HAS BEEN THE ApPEAR­ING OF THE LORD JEHOVIH AND REDEMPTION; AND THEN WASITS MORNING, OR RISE: THE SECOND HAS BEEN ITS INSTRUCTION;AND THEN WAS ITS DAY, OR PROGRESSION: THE THIRD HAS BEENITS DECLINE; AND THEN WAS ITS EVENING, OR VASTATION: THE FOURT~AS BEEN ITS END; AND THEN WAS ITS NiGilT, OR-CON- iSUMMATION-:- Thatthere aye been in each Church four suCC;;;sive )stat;, ;-hich in the Word are understood by" Morning," " Day,"" Evening," and" Night," has been shown in the immediatelypreceding article. That everyone of the four Churches above­mentioned underwent those states, will be fully established in thefollowing pages, where each will be dealt with in its turn j also,that the appearing of the Lord Jehovih and redemption was its" Mornmg-n-;- tna"n IiStrliction wasitS"~Day " or progressioninto light; also, that decline was its" Evening" or vastation;and that its end was its "Night" or consummation. In the1 For the occurrence of the terms "evening and morning" in this verse,see R.V. ; also margin of A.V.16
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [6-7Word, both in its historical and its prophetical portions, thosefour changes of state are everywhere treated of.7. The order into which every man was created by God, is,that after infancy he may become a man. For, when he is born,he is only an external image or form of a man, and at that timeless a man than a new-born beast is a beast; but, so far as he isinwardly perfected in this form, as to his mind, or his spirit, inwisdom and love, he becomes a man. A man is like a tree,which first grows from a seed into a shoot, and, when it increasesin height, puts forth branches, and from these, twigs, and clothesitself continually with leaves; and, when it comes to maturity,which takes place in its middle age, puts forth blossoms, andproduces fruits; in every one of which it deposits seeds, which,being cast into the earth, as into a womb, grow up into similartrees, and thus into a garden. And if you will believe it, thatsame garden remains with the man after death; he dwells in it,and is every day delighted with the sight of it, and with theenjoyment of its fruits. It is such a man who is described inDavid by these words:He shall be like a tree planted beside the rivers of waters, whichshall yield its fruit in its time, and its leaf shall not fall (Psalm i 3;and likewise Rev. xxii I, 2).2 But it is different with the man born in the Church who, whenhe has spent his morning and a vanced into the first light ofday, whereby he has become rational, then sto s, and does not( produce fruit: such a one is, or acts, like a tree aboun~leaves, ut not bearing fruit, which is rooted up out of the garden,its branches cut off, and the trunk cleft in pieces with axe, orsaw, and the whole then cast piecemeal into the fire. The lightof his Rational becomes like the light of the days of winter, inwhich the lea~s ~f t~ ~~r§! grow _yellow, then drop off,ana lastly decay. His Rational, also, may be compared with atree whose leaves are consumed by worms in early spring; like­wise with a crop that is choked by thorns; and also withvegetation which is laid waste by locusts. The reason is, thathis Rational is merely natural, because it takes its ideas solelyfrom the world through the senses, and not from heaven throughthe affections and the perceptions thence. And since, on thisaccount, there is nothing spiritual inwardly in his Rational, ifhe then converses on anyone of the spiritual things of the Church,his voice is heard by the angels no otherwise than as the voiceof a parrot or a goose; for his voice is merely animal becausemerely natural, and not human because not inwardly spiritual;17
    • 7-10] THE OORONISfor it flows forth from the respiration of the body only, and notfrom any respiration of the spirit. Such is the man who doesnot, from natural, become spiritual; and no one becomesspiritual, unless, after he has become rational, he brings forthfruits, that is, puts on charity by life.8. That the four changes ofstate, which are called" morning,"" day," " evening," and " night," are in the Word predicatedof the Church, is because the Church consists of men, and a manis a Church in particular, and the total of these men is what iscalled the Church. Those in this totality, or Church, who liveaccording to the order described above (n. 7), are trees of life,which, also, are trees of good use; but those who do not liveaccording to that order are trees of the knowledge of good andevil, which also are trees of evil use. The latter are the ones ofwhom" evening" and" night," or, what amounts to the same,vastation and consummation, are predicated; but not theformer. These things, however, will be presented in the veryclearness of reason in the following pages; but it is proper, that,at the beginning of this volume, some preliminary observationsshould be made, because knowledges must precede before anyone can know that by " morning" is understood the rise of theChurch, and that this is preceded by redemption; by" day,"the progression of the new Church into light, and its intelligence;by " evening," the decline of that Church from good and truth,which is called vastation; and by " night," its end and destruc­tion, which is called consummation; and so on.9. The end of the Church, or the consummation of the age,is whenJ..h~~o~y genuine truth remaining, and hence notany genuine good, or, not any good and hence !!ot aEY truth,but; intIleir place, falsity and thence evil rules, or evil -andthence falsity, and then there is the " fulness [of time] " in theChurch, the members of which are like persons walking in thenight, wh~ausethey do not see anything that appears.Tin 1th. e light of the sun, are uncertain about all things relating tothe Church, and in general about G~, about heaven and hen,and_about the life after death j and both those who confirmthemselves in the d_enial of these things, and those who remainalternately in <i~ubtand in affirmation, at length shun !!.le light,and, if they be priests, they procure for themselves on thosesubjects a false light, such as night-owls, cats and mice have inI the dark"iiessof night. This light is kindled with them, as with)these wtld beasts, through the activities of their lusts.1O.CJY).AFTER ITS CONSUMMATION, OR END, THE LORDJEHOVIH APPEARS, AND EXEOUTES A JUDGMENT ON THE MEN OF18
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [10-12THE FORMER CHURCH, AND SEPARATES THE GOOD FROM THE EVIL,AND RAISES THE GOOD TO HIMSELF INTO HEAVEN AND REMOVESTHE EVIL FROM HIMSELF INTO HELL. That towards the end ofevery Church the Lord Jehovih appears to execute a judgmenton those who have lived from its first institution to its con­summation, will be established in the following pages, whereeach Church will be separately dealt with. Every man, indeed,is judged after death; but, at the end of a Church, all arecollected together and a general judgment executed on them;and this to the intent that they may be conjoined into a heavenlyorder, which is effected by the arrangement of the faithful intoa new heaven, and of the unfaithful into a new hell beneath it;of which arrangement we shall speak more at large in thefollowing article.11. Judgment, which is the last phase of every Church, doesnot take place in the natural world, but in the spiritual world,into which all are gathered after death; and they are collectedinto heavens distinctly according to religion, thus according tofaith and love. Judgment takes place in the spiritual world, forthe reason that every man after death is a man j not a materialman, as before, but a substantial man. Every mans mind, orspirit, is such a man: the body which he carried about in theworld, is only a covering, and as it were sheath, which he haslaid aside, and from which his spirit has disengaged itself. Now,since it was mans mind, or spirit, that thought in the materialbody, and then either from religion or not from religion, and infavour of God or against God, from truths of faith or fromfalsities of faith, that loved his neighbour or held him in hatred;and since the material body was only obedience; it follows thatthe mind, which is the substantial man, and is called the spirit,is what undergoes judgment, and, according to the intentionsand acts of its life, is rewarded or punished. From these thingsit can be plainly seen that judgment, which is the last of everyChurch, takes place in the spiritual world, but not in the naturalworld. •12. The judgment which is executed upon all of a spentChurch, takes place to the end that, both generally and in­dividually, the good may be separated from the evil, and thegood be raised up into heaven and the evil cast down into hell.Were this not to take place when a Church is consummated,that is, when it is no longer in truths and goods, not one persontherein could be saved. That he could not be saved is becausehe could not be regenerated; and everyone is regenerated bymeans of the truths of faith and the goods of love. To this reason19
    • 12-13] THE CORONISthe following is added: that, from the time of the vastation of aChurch right on to its consummation, hell surges up to so greatan extent as to overshadow the whole angelic heaven, throughwhich regenerative truths and goods descend from the Lord tothe men of the earth. Owing to this obscuration, neither anytruth of thought from faith, nor any good of will from charity,can penetrate, except through chinks; yea, what does penetrateis perverted either on the way before it reaches man, or elseby the man himself when it is in him; that is, the truth iseither rejected or falsified, and the good is either quenched oradulterated. In a word, a Church at its end is as it were obsessed/ by satans. (Those are called satans who take pleasure in falsities,... and are delighted with evils.) In order, therefore, that the totaldarnnatioriWliicli then ~erhangs everyones head, and menaceshim, may be averted, it is necessary that hell, which has raiseditself on high, and, as was said, surged up even to heaven, shouldbe removed-not merely suppressed, but also dispersed and sub­jugated-and then the good separated from the evil, that is, theliving from the dead. This separation, and the coincident raisingup of the goOdinto heaven, or into the land of the living, andcasting down of the evil into hell, or into the land of the dead,jJ is what is called]udgment. That such a judgment was actuallyexecuted in the year 1757 on the men of the present ChristianChurch, was declared, and it has been described, in a separatesmall work published in London in the year 1758.13. Who does not see the necessity that the evil should belseparated from the good, lest the latter should be infected withthe contagion of de~y_evil, and perish? Fo evil inasmuCh )as it is i~lante~ ~ ~~~nature by birth, n more andmore in enerated in children from arents when the Church isappro~hing consummation, is like t~Jignant disease:...whiEhis callea cancer, which spreads round about, and graduallymortifies the healthy and living parts. What husbandman, orgardener, when he sees briars, nettles, thorns and thistles grow­ing, does not extirpate them before he sows and tills his cornand food crops? What farmer, when he sees his young cropsand grass consumed by worms, or locusts, does not dig a ditch,and separate the flourishing field from the wasted one, and thustake measures for the preservation of his crops and thrivingfields? What shepherd, when he sees wild beasts multiplyingabout his sheep pastures, does not call together the neighbouringshepherds and the servants, and with weapons, or traps, kill2 those wild beasts, or drive them away? What king, when hesees both the towns of his kingdom round about his metropolis20
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [13-15taken by enemies, and the property of his subjects seized bythem, does not assemble the troops and cast out the enemy, andrestore the stolen goods to their owners, and, moreover, addthereto the spoils of the enemies wealth, and so compensatethem?14.@AFTER THESE THINGS THE LORD JEHOVIH FOUNDS A~EAV~OF THE GOOD RAISED UP TO HIMSELF, AND A NEWHELL OF THE EVIL REMOVED FROM HIMSELF; AND BRINGS BOTHINTO ORDER, SO THAT THEY MAY REMAIN UNDER HIS GUIDANCE,[,AND UNDER OBEDIENCE TO HIM, TO ETERNITY. It is writteriinIIsaiah:Jehovah said, Behold I am creating-hew heave;;iI,and a new earth(Isa. Ixv 17). , ./And elsewhere in the same prophet:As the~heavens and the new earth, which I am about tomake, shaifs tancfoerc;;.e me (Isa. Ixvi 22).In the Apocalypse :I saw ,~nl:w heav~!1-and a new earth; the former heaven andthe former earth have passed away (Rev. xxi 1).And in Peter:According to promise, we look fo new heavens and a new earth,whcrein Sllalf dwell righteousness (2 et. IIIIt has not hitherto entered into the mind of anyone to supposeotherwise than that by " heaven," in these places, is meant thevisible heaven, that is, the whole firmament, with the sun, moonand stars; and that, by " earth," there, is meant the habitableearth, or the globe, and that these will perish at the day of theLast udgment; when, nevertheless, by heaven, there, the angelicheaven is m~, and by e~rth, the@urc!!> That by-: e~rth,"e erywhere III the ProRQ.etlC Wo£d 1 meant the{Churdi. has( been fu!!y sho~ in the APOC~LYPSE REVEALED (n~":85P Thereason why, by new heavens and a new earth, have hithertobeen understood the visible heaven and the habitable earth, isbecause men have not known an thin of the spiritual world,consequently not anything of e ange lC eaven nor anyt ingof the prophetic sense, which carries an stores up in its bosomnothing else than spiritual things; and the spiritual thing relatingto the earth is the Church. When,~so, _the. angels,_inasmuehIlla~~y ~Eiritual, look down into the earth, they see nothingI at all of it, but only the Church with men.15. That when tlie ora-jenovl ounds a new heaven and21
    • 15-16] THE CORONISa new Church, He introduces order, so that they may abideunder His guidance, and un er obedience to Him, to eternity,is becaus~.Jhe_angelicheaY.en_an5L!he Church on earth togetherconstitute one body, whose Soul and Life Ts- tJie-Lofcf]ehOVIh,who is the _Lord our Savio~r. The universal angelicli~en,together with the qlll;rch~lso appears beforethe tord~neman ;- and a man abides under the guidance of and obedienceto his own soul: consequently, the entire ~n, together withthe Clll{ ch"0tbides und er the gu idaI:!f e Qf a!1.d oh~dieI1ce.t~_theW : or the L..QuLis 1LthcJJ1, ang the are in the Lord ohn) xiv 20; xv 4, 5; xvii 23, 26); thus,JIe_isJhe.JUn all thingsthere. But the order which the Lord sets up in hell is such thatin w 0 are there may be diametrically opposite to all who arein heaven: whence it is evident, that, since the Lord rules heavenHe also rules hell, and that He rules the latter by means of theformer.16. Moreover, the arrangement of all in the heavens, and ofall in the hells, is most perfect. For every heaven tl;;ns foundedb) the Lord after the consummation of each Church is maderee-Iold] it is made highest, middle and lowest. Into theare elevated t~~~O _lilg es _l;!..rc~.t<L...till:--.LP..r.d and inwisdom thence; into the middle, those who are in~pirituallovet~~ nei hbour and in intelligence thence; into thelowest, those who are in ~ iritual-natu;-allove towards the neigh­bour, which is called charity, and thence in the faith of the~ truths concerning God and III a life according to the flrecepts ofthe Decalogue. Thes t}};;;e heavengiconstitute . m:ee expanseS­one above another, and comm unicate with each otner y aDivine influx from the Lord out of the sun of the spiritual world.In the depth underneath, there are also three expanses intowhich the hells are distinguished, between which, in like manner,there is provided a communication by means of an influx-.. through the heavens from the Lord. By means of these com­munications there is an intimate and indissoluble eOrllllllction ofall things .in the hea:~~~;" ~;;d-~r";ll .things in th~ hells ;--b~tinthe-latte~ -i"t- is"a conunction of all the lusts of the love of evil,while in the heavens it is a conjunction of all the affections of(. the love of good, By virtue of that conjunction, heaven is likeone Lord sitting upon a throne girt about with wreaths formedof precious stones of every kind; but hell ~...QI1~1 sitting -Iupon a seat entwined with vipers, serpents and poisonous worms --JFrom this orderly arrangement, induced on both, it follows thatboth abide under the guidance and control of the Lord toeternity.22
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [17-1817. It is well known, that, in order_that anything may jJe ))perfect, there -""list be a trir0in just order, one--:-uilder another,anaa communication between-;-ancrtnat this trine must makea one, not unlike a pillar,-at the top of which is the capital,under this the smooth shaft, and under this again the pedestal.~_~h.-a_trjne~n: his highest part is the head, his middlepart is the body, and his lowest the feet and soles. In thisrespect, every kingdom is like a man; there must be a kingthere as the nead, also adminis~ and officers as the body,and yeomanry with servants as feet and soles: in like mannerin the Church, there must be a mitred primate, parish Rriests, J~cier th em cu:rates. Nor does t~.5i. itself subsist with­out three things following in order, namely, morning, noon andevening; as also the yearly spring, summer and autumn-springfor the sowing ofseeds, summer for their germination, and autumnfor bringing forth fruit: night and winter, however, do not con­2 tribute to the upholding of the world. Now since every per:(e.£tthin _must be a trine in order to be a one, and to cohere welltogether, therefore both worlds, spiritual and natural, consistand subsist from three atmospheres, or elements; the first of which immediately encompasses the sun, and is called (aUr~J thesecond is under this, and is called ~ and the third-!Sunder(them both, and is calle air ) In the natural world these threeatmospheres are natural, and in themselves passive, because theyproceed from a sun which is pure fire; but the three correspond­ing to them in the spiritual world are spiritual, and in themselvesactive, because they proceed from a sun which is pure love.3 The angels of the heavens dwell in the regions of these threeatmospheres; the angels of the highest heaven 10 t e_celestia0aura which immediatel-encom asses therun, Where the Lord 1.IS; t e angels of the middleheaven in th~Qiritual_ether, under )the former; and the angels of the lowest heaven in the spiritual- J~ral air, under those two. Thus are all the heavens eo­established, from th~t to this last which is p eing organizedby t e Lord at the present day. From these things it may beapprehended whence it is that by ~e in the WQr9js sigrill!edwhat complete (see APOCALYPSE REVEALED, n. 505, 875).18. VI. FROM THIS NEW HEAVEN THE LORD J EHOVIH DERIVES J)AND PRODUCES A NEWCHi!R~"iI ON EARTH, WHICH TAKES PLACEBY MEANS OF A REVELATION OF TRUTHS FROM HIS MOUTH, ORFROM HIS WORD, AND BY INSPIRATION. It is written that JohnSaw the holy city, New Jerusalem, descending from God out ofheaven, prepared as €:~dornedfor her husband (Rev. xxi 2).c.-3 23
    • 18-19] THE CORONISBy the holy city, New Jerusalem, is meant the doctrine of theNew Church, consequently the Church as to doctrine; and byJerusalem descending from30d 0 It of the new_heaven, is meantthat th~true doctrinecifl the Ch1,!£.ch is from I.!Q....Q!her~ce.That the ooctrine descended, is because a Church is a Churchfrom doctrine and according to it; apart from doctrine, aChurch is no more a Church than a man is a man withoutmembers, viscera and organs, thus from the mere covering ofskin, which only defines his external shape; nor any more thana house is a house without bed-chambers, dining-rooms andarticles of use within, thus from the wall and arched roof alone.The case is similar with the Church apart from doctrine. ThatJerusalem signifies the Church with respect to doctrine, maybe seen proved from the Word ill the worK: Itsel~E TRUECHRISTIAN RELIGION (n. 782). From these things, it is manifest~ that the Church on earth is derived an_d_Rroduced Ey~e Lord)Ibv means of the angelic heaven.19. I will mention some marvellous things, which yet are notmarvellous in heaven; these are: (1) That t~i!.!~d Jcould not exist exceRt from the s iritual world; nor, con­~ly, subsist, inas~h as subsistence-is perpetual existence.2 (2) That the Church is not possible with man, unless its internalbe spiritual and its external natural: there cannot be a~hurch3 purely spiritual nor a Church exclusively natural. (3) Con­sequently, that no Church, nor anything of the Church, can beraised up with man except there be an angelic heaven, from whichits whole spiritual is derived by the Lord and through which it4 descends. (4) Since, therefore, the spiritual and the naturalthus make one, it follows that the one cannot exist and subsistapart from the other; neither the angelic heaven apart from theChurch with man, nor the Church with him apart from theangelic heaven; for, unless the spiritual flow into and terminatein the natural, and rest therein, it is like a prior without aposterior, consequently like an efficient cause without an effect,and like an active without a passive-which would be like abird flying in the air perpetually, without any resting place onthe earth, and like the mind of a man perpetually thinking andwilling, without any organ, sensory or muscular, in the body, towhich it may descend and produce the ideas of its thought, and5 bring into operation the endeavours of its will. (5) These thingsare adduced to the end that it may be perceived, or known,that, as the natural world is not possible without the spiritual Iworld, nor conversely the spiritual world without the natural Jworld, so neither can there be a Church on earth unless there24 .
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [19-20be an angelic heaven through which it may exist and subsist,nor conversely an angelic heaven unless there be a Church on6 earth. (6) The af!gels_kno~this; on which account, tJ:.eygrievp_u~ Iament..when th Church_on_earth i..s desolated byfalsitieLand3.Q!lli!~..mated_b-¥- viis; and, at such time0heycompare the state of their life with drowsiness, fDr1nen eaven (Jis to th em as if its resting:IJlace were taken from beneath it, andlike a body de rived of feet; but, when the Church on earthhas been restored by the Lord, they compare the state of theirlife to~akefulness. ~20. That the Lord derives and produces the(~ nearth through th:e new li~by means of a revelation of truthsfrom His mouth or from His Word, and bins iration, will beshown in the section concerning the four Churches in their order,especially concerning the Israelitish and the present ChristianC~h. It should be known, that,w nen hell surge up, andpassed over the great interstice, or gulf, fixed between itself andheaven (Luke xvi 26), and reared up its back even to the confinesof the heavens where the angels are,-which came to pass atintervals of the vastation and consummation of the Church,-nodoctrine whatever of the Church could be conveyed throughheaven, from the Lord, to men of the earth. The reason is, that,at such times, man is in the midst of satans ; and satans envelop( his head with their falsities, and inspire~elights of evil andthe conseguent attractions of falsity, wnereby all the light rromheaven is darkened, and all the pleasure and attraction of truthis intercepted. As long as this state continues, there cannot beinfused into man any doctrine whatever of truth and good out(2 of heaven, because it is falsified. But, after this tangled veil offalsities, or covering of the head by satans, is taken away by theLord-which is effected by the Last Judgment (Ofwl1ic1 a ove,) m Article IV.)-then man is led, in a freer and more s ntaneousspirit, to discard falsitiesall to receive trut s. With t ose whoarecompIi~d suffcrtnemselves to oeled by the Lord, the Irdo<:t:rine of the ~ew heaven, which is the doctrine of truth andgoo , IS afterwards conveyed down and introduc~d, like themorning dew falling from heaven tothe earth, which opens thepores of plants, and sweetens their vegetable juices: and it islike the manna which fell in the mornings, and was in appearanceLike coriander seed, white, and in taste like a cake kneaded withhoney (Exod. xvi 31). .It is also like seasonable rain, which refreshes the newly­ploughed fields and causes germination, and like the fragrance25
    • 20-21] THE CORONISexhaling from fields, gardens and flowery plains, which the breasteagerly and delightedly draws in with the breath. But still, theLord compels or urges no one against his will, as one does a beastof burden with whips; but He draws and afterwards continuallyleads him wh " iIling, to all appearan ce as thou h the willingxpan did goods and believed trut IS 0 himself, wh en yet it isfrom the ora;-Wno operates every genuine good of life, andevery~~~ne truth of faith in him.21~THIS DIVINE WORK IS LIKEWISE CALLED REDEMPTION,WITHOUT WHICH NO MAN CAN BE SAVED, BECAUSE HE CANNOT BEREGENERATED. That the redemption accomplished by the Lordwhen He was in the world was a subjugation of the hells, anarrangement of the heavens in order, and by these means apreparation for a new spiritual Church, may be seen in thework, THE TRUE CHRISTIAN RELIGION (n. 115-117; and thefollowing nos., 118-133). But inasmuch as this is new, and haslain hidden for ages, like the wreck of a ship with its preciouscargo at the bottom of the sea, and nevertheless the doctrine ofredemption is as it were the treasure-house of all the spiritualriches, or tenets, of the New Church, therefore, in the last sectionof this volume, the Mystery of Redemption shall be treated of,where the following propositions will be unfolded and elucidated:2 [JJDeliverancefrom enemies is what in the Word is called Redemption.n I.] Consequently it is deliverance from evils and falsities, which,since they are from hell, are spiritual enemies; for they kill souls, asnatural enemies do bodies.3 IillJ Hence it becomes evident that thefirst purpose if the Redemptionaccomplished by the Lord was the separation if the evil from the good,and the raising of the good to Himself into heaven, and the removal ofthe evil from Himself into hell; for thus are the good liberatedfrom theevil. This first thing of Redemption is the Last Judgment (which hasbeen treated of above, n. 10-13).4 IIVJ The second purpose if Redemption was the co-ordination if allthings in the heavens, and the subordination if all things in hell, bywhich the good were still more distinctly separated and liberatedfrom theevil; and this is the new heaven and the new hell (which has been treatedof above, n. 14-17).5 IT.JThe third purpose if Redemption was a revelation of truths fromthe new heaven, and thereby the raising up and establishment if a newChurch on earth; by which means the good were further separated andliberatedfrom the evil, and are separated and liberatedfor thefuture (thisthird cause has also been treated of above, n. 18-20) .6 @lThe final purpose if Redemption was to make it possible forthe Lord, by virtue of His Divine omnipotence, to regenerate man,26
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [21-22and thus save him; for, unless man be regenerated he cannot be saved(John iii 3).7 I~I[l The regeneration of a man, inasmuch as it is a separation anddeliverance from evils and falsities, is a particular redemption by theLord, pro...ceeding from His general Redemption.8 [VIlli With those who are being regenerated, evils are first of allseparated from goods, and this is like Judgment; afterwards, goods arecollected into one, and arranged into a heavenly form, and this is like anew heaven; and, lastly, a new Church is thereby implantedandproduced,the internal of which is heaven; and the external from the internal,conseqE,Cntly both together, with man, is what is calledthe Church.9 ~X) All are redeemed, since all who reject thefalsities of theformerC urch, andreceive thetruthsofthenewChurch, are ableto beregenerated;but still the regenerated are, properly, the redeemed.10 CKJThe goal of redemption, and theprize of the redeemed, is spiritualpeace.11 /XLI A redemption has also been accomplished by the Lord at this day,because the present day is His Second Coming according to prophecy; bywhich, having been an eye-witness thereof, I have been convinced of thetruth of theforegoing arcana.But these are only general statements, which must be unfoldedin detail, ~nd set forth in both spiritual and natural ~igh.t,~eend of this volume where the M sf:EY_ ol Redem tzon IS to be( treated of.- nMoreover, it will be proved in its own article in whatfollows, that the passion of the Lords cross was not Redemption,but the means of the inmost union with the Divine of the Father,from which He came forth and into which He returned. In thework, THE TRUE CHRISTIAN RELIGION (n. 132, 133), of which thisvolume is the Appendix, I set out to show that the passion ofCD the Cross being believed to have been Redemption-rrseIf,Tafundamental errorof the present Cllristian Chu-;ch; and thatthis error, together with the error concerning three DivinecfJ Persons from eternity, has perverted the whole Church to suchan extent that not a vestig~_()~Q!rjj_lJ~!!!Y~!Jl~iI~j!!}t. Thiswill also be further shown in the following pages; and, thatthese two falsities and delusions have been comparatively lik.emating butterflies flying about in a garden, which produce ffieeggs whence are hatched the caterpillars which entirely consumethe opening leaves of the trees therein; and further, that theyhave been like the quails from the sea sent down upon the campof the Israelites, owing to which, while they were eating, a greatplague fell upon the people; and ffils--becausetney loathed andspurned the manna from heaven, by which, in the highest sense,27
    • 22] THE CORONISis meant the Lord (Num. xi 5, 6, 32-35 ; and John vi 31, 32,49-51, 58). And, further, these two errors have been like two }drops of black paint, or shoemaker,;; blacking, dropped intogenerous wine, and shaken about in the wine-glass; in coo­sequence ot.....which all the brightness, delightful fragrance andfine flavour of the wine are changed into blackness, stench andnauseousness.28
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [23-PROPOSITION THE SECONDThe Adamic, or Most Ancient Church of this Earth23. The world has hitherto believed that by " the creation ofheaven and earth," in the first chapter of Genesis, is meant thecreation of the universe, according to the letter; and by Adam,the first man of this globe. Seeing that the spiritual or internalsense of the Word has not been disclosed till now, the worldcould not believe otherwise; nor, consequently, that by" creatingheaven and earth" is meant to collect and found an angelicheaven from those who have finished with life in the world, andby this means to derive and produce a Church on earth (asabove, n. 18-20); and that by the names of persons, nations,territories and cities, are meant such things as are of heaven,and at the same time of the Church: in like manner, therefore,by "Adam." That by "Adam," and by all those things whichare related of him and his posterity in the first chapters ofGenesis, are described the successive states of the Most AncientChurch-which are: its rise, or morning, its progression intolight, or day; its decline, or evening; its end, or night; andafter this the Last Judgment upon those composing it, and there­after a new angelic heaven from the faithful, and a new hell fromthe unfaithful, according to the series of the progressions laiddown in the preceding Proposition-has been explained, un­folded and demonstrated in detail in the ARCANA CJELESTIA onGenesis and Exodus, the labour of eight years, published inLondon; which work being extant in the world, nothing furtheris necessary than to recapitulate therefrom the universals respect­ing this Most Ancient Church, which will be cited in the present2 volume. At the outset, however, some passages shall be adducedfrom the Word, by which it is proved that by " creating" isthere signified to produce and form anew, and, properly, toregenerate; on which account it is that regeneration is called a" new creation," by which the universal heaven of angels andthe universal Church of men, exist, consist and subsist. That" creating" signifies this, is plainly manifest from these passagesin the Word:Create in me a clean heart, 0 God; and renew a steadfast spiritin the midst of me (Psalm li 10).29
    • 23-24] THE CORONISThou openest the hand, they are filled with good; Thou scndestforth the Spirit, they are created (Psalm civ 28, 30).The people that shall be created shall praise Jah (Psalm cii 18).Thus said J ehovah, thy creator, 0 J acob; thy former, 0 Israel:Every one that is called by My Name, I have created for My glory(Isa. xliii I, 7).That they may see, know, consider and understand, that thehand of Jehovah hath done this, and the Holy One of Israel hathcreated it (Isa. xli 20).In the day that thou wast created, they were prepared; thouwast perfect in thy ways from the day that thou was created, untilperversity was found in thee (Ezek. xxviii 13, 15):these things are concerning the king of Tyre.J ehovah that createth the heavens, that spreadeth abroad theearth, that giveth breath unto the people upon it (Isa. xlii 5;xlv 12, 18).Behold I create a new heaven and a new earth; be yt. glad toeternity in that which I create: behold I will create Jerusalem arejoicing (Isa. Ixv 17, 18).As the new heavens and the new earth, which I will make, shallstand before Me (Isa. Ixvi 22).I saw a new heaven and a new earth: the former heaven andthe former earth are passed away (Rev. xxi I).We, according to promise, look for new heavens and a newearth, wherein shall dwell righteousness (2 Pet. iii 13).From these passages it is now manifest what is spiritually meantin the first chapter of Genesis, by the verses,In the beginning God created the heaven and the earth; andthe earth was waste and empty (Gen. i I, 2).The earths being said to be " waste and empty," signifies thatthere was no longer any good of life or truth of doctrine with itsinhabitants. That" wasteness " and " emptiness" signify thelack of those two essentials of the Church, will be established inProposition IV of this volume, respecting the Israelitish Church,by a thousand passages from the Word: at present let thefollowing in Jeremiah serve for some illustration:I saw the earth, when, behold, it was vacant and empty; and[I looked] towards the heavens, when their light was not. Thussaid J ehovah, The whole earth shall be wasteness; for this shallthe earth mourn, and the heavens above shall be made black(Jer. iv 23, 27, 28).24. This Church, like the rest, is to be treated of in thefollowing order:[!j Its Rise, or M nning, which is its first state.30
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [24-25(IiJ Its Progression into light, or Day, which is its second state.IlIt] Its Decline, or Evening, which is its third state, and is calledVastation.LM Its End, or Night, which is its fourth state, and is calledConsummation.l V. / The Separation of the Evil from the Good, which is the LastJ~ment upon all who werefrom that Church.eyfl The Elevation to God of the Good, cif whom a new Heaven isformed ,. and the removal from God cif the Evil, of whom is formed anew Hell.That the four Churches of this earth-spoken of above-haveundergone these changes of state, will be shown in what follows;and lastly, that the Church truly Christian, which succeeds thosefour at the present day, will never undergo consummation.* * * * * * *25.c:r;; FIRST STA-;;VOF THIS MOST ANCIENT CHURCH, OR ITSRISE AND MORN~ described in the first chapter of Genesisby these words:God said, Let us make man in our image, after our likeness;and God created man in His own image; in the image of Godcreated He him; male and female created He them (Gen. i 26, 27);and also by these in the second chapter:Jehovah God formed man dust of the earth, and breathed intohis nostrils the breath of lives j and man became a living soul(Gen. ii 7).That its rise, or morning, is described by his being made, orcreated, " in the image of God," is because every man, when heis first born, and while an infant, is an "image ofGod "interiorly;for the faculty of receiving and of applying to himself thosethings which proceed from God, is implanted in him j and sincehe is also formed "dust of the earth" exteriorly, and there isthence in him an inclination to lick that dust like the serpent(Gen. iii 14), therefore, if he remains an external or natural man,and does not become at the same time internal, or spiritual,he destroys the" image of God," and puts on the image of theserpent which seduced Adam. But, on the other hand, the manwho strives and labours to become an " image of God," subduesthe external man in himself, and interiorly in the natural becomesspiritual, thus spiritual-natural; and this is effected by a newcreation, that is, regeneration by the Lord. Such a man is an" image of God," because he wills and believes that he livesfrom God and not from himself: on the contrary, man is an31
    • 25-26] THE CORONISimage of the serpent as long as he wills and believes that he livesfrom himself and not from God. What is man but an " imageof God" when he wills and believes that he is in the Lord andthe Lord in him (John vi 56; xiv 20; xv 4,5,7; xvii 26), andthat he can do nothing of himself (John iii 27; xv 5)? Whatis a man but an "image of God" when, by a new birth, hebecomes a " son of God" (John i 12, 13)? Who does not knowthat the image of the father is in the son? The rise, or morning,of this Church is described by Jehovah Gods" breathing intohis nostrils the breath of lives," and by his thus" becoming aliving soul," because by " lives," in the plural, are meant loveand wisdom, which two are essentially God; for, in proportionas a man receives and applies to himself those two essentials oflife, which proceed continually from God, and continually flowinto the souls of men, in the same proportion he becomes "aliving soul"; for" lives" are the same as love and wisdom.Hence it is evident, that the rise and morning of the life of themen of the Most Ancient Church, who taken collectively arerepresented by Adam, is described by those two shrines of life.26. The "likeness of God," after which man was made, isthat he is able to live, that is, to will, to love, and to intend, asalso to think, reflect and choose, to all appearance as of himself;consequently, that he is able to receive from God those thingswhich are of love and those which are of wisdom, and toreproduce them in an image, as God does, of himself; for Godsays:Behold the man was as one of us, in knowing good and evil(Gen. iii 22);for, without the faculty of recervmg and reproducing thosethings which proceed into him from God, to all appearance asof himself, man would be no more a " living soul" than theoyster in its shell at the bottom of the river, which is not in theleast able to move itself out of its place: nor would he be anymore an "image of God" than a jointed carving of a mancapable of motion by means of a handle, and of giving forthsound by being blown into; yea, the very mind of man, whichis the same as his spirit, would actually be wind, air, or ether,according to the idea of the present Church respecting spirit;for, without the faculty of receiving and reproducing the thingsflowing in from God, altogether as of himself, he would not haveanything of his own, or any proprium, except an imperceptibleone, which is like the proprium of a lifeless carving. But moreabout the image and likeness of God with man may be seen in a32
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [26-27memorable relation in the preceding work (n. 48), of which this isthe Appendix.* * * * * * *27.C!i.: THE SECOND STA~OF THIS MOST ANCIENT CHURCH,OR ITS PROGRESSION INTO LIGHT, AND DAY, is described in thesecond chapter of Genesis, by these words:God planted a garden in Eden at the East, and there He putthe man whom He had formed, to dress it and to keep it. AndJehovah made to spring forth every tree pleasant to the sight, andgood for food; the tree of life also in the midst of the garden, andthe tree of the knowledge of good and evil. And a river went forthout of Eden to water the garden, which was made into four heads,in the first of which was gold and the schoham stone. AndJehovahGod commanded the man, saying, Of every tree of the garden, eat;but of the tree of the knowledge of good and evil, eat not (Gen. ii8-17).The progression of this Church into light, or day, is describedby Adams being placed in the garden of Eden, because by agarden is signified the Church as to its truths and goods. Thatthere" went forth out of Eden a river which became into fourheads, in the first of which was gold and the schoham stone,"signifies that in that Church there was the doctrine of good andtruth; for a "river" signifies doctrine, "gold" the goodthereof, and " schoham stone" its truth. That two trees wereplaced in that garden, the one of life, and the other of the know­ledge of good and evil, was because the " tree of life" signifiesthe Lord, in whom and from whom is the life of heavenly loveand wisdom, which in itself is eternal life; and the" tree of theknowledge of good and evil " signifies man, in whom is the lifeof infernal love, and thence insanity in the things of the Church,which life considered in itself is eternal death. That it wasallowable to eat of every tree of the garden except of the " treeof the knowledge of good and evil" signifies free-determinationin spiritual things; for all things in the garden signified spiritualthings, and without free-determination in those, a man can inno wise advance into light, that is, into the truths and goods ofthe Church, and procure for himselflife; for, if he does not aim2 at and strive after this, he procures to himself death. That a" garden" signifies the Church as to its truths and goods, isowing to the correspondence of a tree with man; for a tree, inlike manner as man, is conceived from seed; is put forth fromthe womb of the earth as a man from the womb of his mother;it grows in height in like manner, and extends itself into branchesas he into members; clothes itself with leaves, and adorns itself33
    • 27] THE CORONISwith flowers as man does with natural and spiritual truths; andalso produces fruits as man does goods of use. Hence it is thatin the Word a man is so often likened to a " tree," and hencethe Church to a " garden"; as in the following passages:Jehovah will set out her desert like Eden, and her solitude likethe garden of Jehovah (Isa. li 3);speaking of Zion, by which is signified the Church in which Godis worshipped according to the Word.Thou shalt be like a watered garden, and like a spring of waters,whose waters shall not lie (Isa. Iviii 11; Jer. xxxi 12);where also the Church is treated of.Thou art full of wisdom, and perfect in beauty; thou hast beenin Eden the garden of God; every precious stone was thy covering(Ezek. xxviii 12, 13);respecting Tyre, by which is signified the Church as to theknowledges of truth and good.How good are thy dwellings, 0 Israel! as valleys they areplanted, and as gardens beside the river (Num. xxiv 5, 6);by Israel is signified the spiritual Church; but by Jacob, thenatural Church in which there is something spiritual.Nor was any tree in the garden of God equal to him in beauty;so that all the trees of Eden, in the garden of God, envied him(Ezek. xxxi S, 9);speaking of Egypt and Assyria, by which, where mentioned in agood sense, the Church is signified as to knowledges and as toperceptions.To him that overcometh will I give to eat of the tree oflife, whichis in the midst of the paradise of God (Rev. ii 7).3 Owing to the correspondence of a garden with the Church, itcomes to pass that everywhere in the heavens gardens appear,producing leaves, flowers and fruits according to the states ofthe Church with the angels; and it has been told me, that insome of the gardens there, trees of life are observed in the middleparts, and trees of the knowledge of good and evil in the bound­aries, as a sign that they are in free-determination in spiritualthings. The Church is over and over again described in theWord by a "garden," a "field," and a "sheepfold"; by a" garden" from the trees, as has been mentioned above; by a" field" from its crops, wherewith man is nourished; by a" sheepfold" from the sheep, by which are meant the faithfuland useful.34
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGI ON [28-2928. In the work itself, named THE TRUE CHRISTIAN RELIGION,it has been shown that by the two trees, the one of" life" and theother of the" knowledge of good and evil," being placed in thegarden of Eden, is signified that free-determination in spiritualthings was given to man (n. 466-469); to which must be addedthat without such free-determination man would not be a man,but only a figure and semblance; for his thought would bewithout reflection, consequently without judgment, and thus inDivine things, which are the things of the Church, he wouldhave no more power of turning himself, than a door withouta hinge, or, with a hinge, bolted with a steel bar; and his willwould be without decision, consequently no more active withrespect to justice or injustice than a tombstone, beneath whichlies a dead body. That mans life after death, and the im­mortality ofhis soul, is owing to the gift ofthis free-determination,and that this is the" likeness of God," has been proved in the2 work itself-as also above. Yea, man, that is, his mind, withoutthis would be like a sponge which imbibes water in greatabundance but is not able to discharge it, in consequence ofwhich both would decompose,-the water into foulness, and thesponge into slime. Consequently, the Church with such a personwould not be a Church, and thus a temple wherein the worshipof God is performed; it would be like the den of some wild beastunder the root of a lofty tree which sways to and fro overhead;except, only, that it would be able to take something therefrom,and apply itself to some other use than lying in tranquillityunder it. Moreover, without free-determination in spiritualthings, man would be blinder in all and each of the things ofthe Church, than a bird of night in the light of day, but moresharp-sighted than such a bird in the darkness of night; forwith his eyelids he would close his eyes, and dim their sightto the truths of faith, but would raise his eyelids, open his eyes,and expand their sight like an eagle, to the falsities of faith.Free-determination in spiritual things arises from man walking,and living his life in the midst between heaven and hell; fromheaven operating into him from above, and hell from beneath;and from the option given to man of turning himself either tohigher or to lower things, thus either to the Lord or to the Devil.* * * * * * *29. Ill. THE THIRD ST~ii) OF THIS CHURCH, WHICH IS rrsDECLINE AND EVENING, AND IS CALLED VASTATlON, is describedin the third chapter of Genesis, by these words:The serpent became more subtle than any beast of the fieldwhich Jehovah God had made. He said to the woman, Wherefore35
    • 29] THE C ORONISalso hath God said, Ye shall not eat of every tree of the garden?And when the woman said unto the serpent, Of the fruit of thetree we may eat; only of the fruit of the tree which is in the midst,God hath said, Ye shall not eat of it, neither shall ye touch it, lestye die,-the serpent said, Ye shall not die; for God doth know,that, in the day wherein ye shall eat thereof, your eyes shall beopened, and ye shall be as God, knowing good and evil. Thewoman, therefore, saw that the tree was good for food, and that itwas pleasant to the eyes, and to be desired to give understanding;therefore she took of the fruit thereof, and did eat; and she gaveto her man (vir) with her, and he did eat (Gen. iii 1-6).That a decline from light to the shade of evening, that is, afalling away from wisdom and integrity, consequently a state ofvastation of this Church, is described by these words, is because,owing to having been made a " likeness of God" (by which issignified that, to all appearance he, like God, thinks those thingswhich are of wisdom, and wills those things which are of love,from himself,-see above, n. 26), he believed the serpents words,that if he should eat of that tree he would become as God, andthus also be God, in knowing good and evil. By this" tree" issignified the natural man separated from the spiritual, which,when left to itself, believes nothing else.2 Every man has a natural mind and a spiritual mind, distinctfrom each other like two stories of one house connected by stairs;in the upper story of which dwell the master and mistress withtheir children, but in the lower the men-servants and maid­servants, with other menials. From birth even to early youth,the spiritual mind in man is shut; but after that first age thespiritual mind is step by step opened; for there is given to everyman from birth the capacity, and afterwards the ability, of pre­paring for himself steps by which he may ascend and speakwith the master and mistress, and then descend and executetheir commands: this power is conferred upon him through thegift of free-determination in spiritual things. Nevertheless, noone can ascend to the upper story, by which is meant the spiritualmind, except he eat of the trees of life in the garden of God; for,by eating of these man is enlightened and restored, and, receivesfaith; and through the nourishment of their fruits he attains theassurance that all good is from the Lord, who is the Tree of Life,and not the least of it from man; and yet, that, by abidingtogether and working together, hence by the Lords being inhim and he in the Lord, he will do good of himself, but still,in the faith and assurance that it is not from himself but from3 the Lord. If a man believe otherwise, he produces a semblance36
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [29-30of good, inwardly in which there is evil, because merit; and thisis eating of the trees of the knowledge of good and evil, amongwhich dwells the serpent, in the dreadful persuasion that he isas God, or else that there is no God, but that Nature is what iscalled God, and that he is compounded of its elements. Further­more: those eat of the trees of the knowledge of good and evilwho love themselves and the world above all things; but thoseeat of the trees of life who love God above all things and theneighbour as themselves. Those also eat of the trees of theknowledge of good and evil who put forth regulations for theChurch from self-intelligence, and afterwards confirm them bythe Word; but, on the other hand, those eat of the trees of lifewho procure for themselves regulations for the Church by meansof the Word, and afterwards confirm them by intelligence.Those, again, who teach truths from the Word, and live wickedly,eat of the trees of the knowledge of good and evil; but thoseeat of the trees of life who live well and teach from the Word.Speaking generally, all eat of the trees of the knowledge of goodand evil who deny the Divinity of the Lord and the holinessof the Word, inasmuch as the Lord is the Tree of Life andthe Word, from whom the Church is a "garden eastward inEden."30. The spiritual man is an erect man, who with his headlooks to the heaven above him, and about him, and treads theearth with the soles of his feet; but the natural man separatedfrom the spiritual is either like a man stooping, who wags hishead, and constantly looks on the ground, and at the steps ofhis own feet; or, he is like a man inverted, who walks on thepalms of his hands, and raises his feet towards heaven, and per­forms worship by shakings and clappings of these. The spiritualman is like a rich man who has a palace in which are upperstories, bed-chambers and dining-rooms, the walls of which arecontinuous windows of crystalline glass, through which he seesthe gardens, fields, flocks and herds which also belong to him,and with the sight and use of which he delights himself day byday. But the natural man separated from the spiritual is alsolike a rich man who has a palace containing chambers, the wallsof which are continuous panels of rotting wood, which shedsaround an illusory light, wherein shapes of pride, originating inthe love of self and of the world, appear like molten images ofgold in the midst, and of silver at the sides, before which he bendsthe knee like an idolater. Again, the spiritual man, in himself,is actually like a dove as to gentleness, like an eagle as to thesight of the mind, like a flying bird of paradise as to progress in37
    • 30-31] THE CORONISspiritual things, and like a peacock as to their adornment fromspiritual things; but, on the other hand, the natural manseparated from the spiritual is like a hawk chasing a dove, like adragon devouring the eyes of an eagle, like a fiery serpent flyingat the side of a bird of paradise, and like a horned owl beside apeacock. These comparisons are adduced that they may be aslenses through which the reader may more closely observe whatthe spiritual man is in itself, and the natural man in itself. Butthe case is altogether different, when the spiritual man by itsspiritual light and spiritual heat is inwardly in the natural;then, both make one, just like effort in motion, and will (whichis living effort) in action, and like appetite in taste, and like thesight of the mind in the sight of the eye, and still more evidentlylike the perception of a thing in the knowledge of it, and thethought of it in speech.* * * * * * *31. V . THE FOURTH STA~OF THIS CHURCH, WHICH WAS ITSEND, OR NIGHT, AND IS CALLED CONSUMMATION, is described bythese words, also in the third chapter of Genesis :Jehovah God called unto the man, and said unto him, Whereart thou? and he said, I heard Thy voice in the garden, thereforeI was afraid. Then Jehovah said, Hast thou eaten of the treewhereof I commanded thee that thou shouldest not eat of it ? Andthe man said, The woman whom thou gayest to be with me, shegave me of the tree, and I did eat. And Jehovah God said untothe woman, Wherefore hast thou done this ? And the woman said,The serpent deceived me, and I did eat. ThenJehovah God cursedthe serpent, and afterwards the woman, and after her the man.Whereupon Jehovah God sent the man forth from the garden ofEden, to till the ground from whence he was taken (Gen. iii 9-23).From the literal, or historical, sense of the description of Adamslife, it is manifest that he was cursed because he believed theserpent, that he should be as God; and he who believes this,at length does not acknowledge God. And as the natural manseparated from the spiritual is in such faith at heart, however hemay talk otherwise with his mouth, therefore, when fromspiritual he became natural, he was cursed, and he was cursedas to his Sensual, his Voluntary, and his Intellectual; for hisSensual is signified by the serpent, his Voluntary by the woman,and his Intellectual by the man: these three were cursed,because one follows the other. (In the ARCANA CJELESTIA, everyexpression, and every meaning of the expressions, is laid openby the spiritual sense, which has been revealed to me by theLord; which explanation, being published, may be consulted.)38
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [32-3332. After this curse, the fourth state of this Church, whichwas its state of night in spiritual things, and is called consum­mation, is described by the man being driven out from the garden" to till the earth from whence he was taken," by which is meantthat he was deprived of the innocence, integrity and wisdom inwhich he was while he was spiritual, consequently that he wascast down from heaven, that is, dissociated from the angels, justas is written of the dragon:The great dragon was cast down; the old serpent, which is calledthe Devil and Satan, was cast forth out of heaven, where he foughtwith Michael and his angels, to the earth; and his angels were castdown with him (Rev. xii 9).33. What person of sound mind is there who cannot see that,by those things which are related of Adam are not meant anystates of the first-formed man, but states of the Church? As, forexample, that God placed two trees in the midst of the garden,from the eating of one of which man had eternal life, and fromthe other of which he had eternal death; and that He made thelatter " good for food, pleasant to the eyes, and to be desiredfor giving understanding" ([Gen.] iii 6), thus as if it were tobewitch their souls; also, that he admitted the serpent, andallowed it to speak deceitful words to the woman in the presenceof her husband, who was the image and likeness of God, andsuffered them to be ensnared by its fiatteries and arts; as,moreover, why it was not provided,-since it was foreseen-thatthey, and the whole human race from them, should not fall intothe damnation of His curse; for we read in the Christian booksof orthodoxy: "That, in consequence of this original sin, inplace of the lost image of God, there is in man a most inward,most wicked, most profound, inscrutable, unspeakable corruptionof his whole nature, and of all his powers, and that it is the rootof all actual evils (Formula Concordie, p. 640) "; and that Godthe Father turned away that universal damnation from His face,and sent His Son into the world, who might take it on Himself,and thus appease [Him]; besides many other things which are,2 as everyone may see, inconsistent with God. Who may not, fromthe particulars above-mentioned understood in their historicalsense, reasonably conclude, to use comparisons, that it would belike a person who gives his dependent a most fruitful field, andin it digs a pit, which he covers over with boards that fall inwardsat the touch of a hand or foot; and, in the midst, places upon astand a harlot clothed in crimson and scarlet, holding in herhand a golden cup (like the woman in Rev. xvii 4), who, by herc.-4 39
    • 33-34] THE CORONISblandishments, allures the man to herself, and so brings it topass that he falls into the pit and is drowned? Would it not,indeed, be like one who makes a present to his friend of aluxuriant field of corn, and in the midst thereof conceals snares,and sends out a siren who, with the allurement of song and ofa sweet voice, entices him to that place, and causes him to beentangled in the snare, from which he is unable to extricate hisfoot? Yea, to use a further comparison, it would be like a personwho should introduce a noble guest into his house, in whichthere are two parlours, and tables in each of them, at one ofwhich are seated angels, and at the other evil spirits, on thelatter of which are cups full of sweet but poisoned wine, anddishes on which are viands containing aconite; and who shouldpermit the evil spirits there to represent the orgies of Bacchus,and the follies of buffoons, and entice them to those foods and3 drinks. But, my friend, the things related of Adam, of thegarden of God, and of the two trees therein, appear under quitea different aspect when spiritually comprehended, that is,unswathed by the spiritual sense. It is then clearly seen that,by Adam, as a type, is meant the Most Ancient Church; andthe successive states of that Church are described by thevicissitudes of his life. For a Church, in the beginning, is like aman created anew, who has a natural and a spiritual mind, andby degrees from spiritual becomes natural, and at length sensual,and believes nothing but what the senses of the body dictate;and such a man appears in heaven like a person sitting on abeast, which bends its head backward, and with its teeth bites,tears and mangles the man sitting upon it; while the trulyspiritual man appears in heaven also like a person sitting on abeast, but on a gentle one, which he controls with a slender rein,and even by a gesture.* * * * * * *34. V. THE FIFTH STA~ OF THIS CHURCH WAS THE SEPARA­TION OF THE 000 FROM THE EVIL, WHICH WAS THE LASTJUDGMENT ON ALL WHO WERE OF THAT CHURCH. This state isdescribed by the" flood," in which all the wicked who remainedperished; and by " Noah and his sons," by whom are meant allthe good who were saved. The end of the Most Ancient Church,represented by Adam, is described in the sixth chapter of Genesisby these words:When Jehovah saw that the wickedness of man was multipliedin the world, and moreover every imagination of his heart onlyevil every day, it repented Jehovah that He had made man on theearth: therefore Jehovah said, I will blot out man whom I have40
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [34created from off the faces of the earth: only Noah found grace inthe eyes ofJehovah (Gen. vi 5--8).But the Last]udgment upon them is described by the flood . Itis described by a " flood" for the reason that " waters" in theWord signify truths, and in an opposite sense falsities. Truthsare signified by the waters of a fountain, the waters of a river,the waters of rain, and by the waters of the washings in timepast, and the waters of baptism at this day: such correspondencearises from the circumstance that truths purify mans soul fromuncleanness, as waters do his body; hence they are called" living waters." But in the opposite sense falsities are signifiedby " waters " ; but by impure waters, such as those of marshes,evil-smelling cisterns, urine, and deadly waters; in general, byall hurtful and death-producing waters, therefore, also, by watersfrom an inundation of which man dies, consequently the2 Noachian flood . That falsities in the mass are described byinundations, may be evident from the following passages:Jehovah is causing to come up upon them the waters of the river(Euphrates), strong and many; it shall pass through Judah, it shallinundate, it shall pass over, it shall reach even to the neck (Isa,viii 7, 8).By the" waters of the river" Euphrates, are signified reasoningsfrom falsities, because by Assyria, whose river it was, reasoningis signified.The spirit of Jehovah, like an inundating stream, shall dividein two even to the neck, to sift the nations with the sieve of vanity(Isa. xxx 28) :by an inundating river, here, in like manner, is signified reasoningfrom falsities.Behold waters are rising up out of the north, which are like aninundating stream, and it shall inundate the land and the fulnessthereof (Jcr. xlvii 2):here the Philistines are treated of, by whom are meant thosewho are not in charity, and hence not in truths; the falsitiesof these are signified by "waters coming up from the north,"and the devastation of the Church in consequence thereof, by"an inundating stream that shall inundate the land and itsfulness "; "the land" is the Church, and its "fulness" allthings pertaining to it.41
    • 334-35] THE CORONISSay unto those who daub what is unfit, There shall be aninundating rain, in which hail-stones shall fall upon you (Ezek,xiii 11, 13):the " daubing of what is unfit" is the confirmation of falsity,and hail-stones are falsities.In an overflowing inundation He shall make the place thereof aconsummation, and thick darkness shall pursue His enemies(Nahum i 8):by " the inundation" which shall consummate, is signified thefalsification of truth, and by " thick darkness," truths themselvesin the night.Ye have said, We have made a covenant with death, and withhell have we made a vision; when the scourge of inundation shallpass over, it shall not come unto us; we have made a lie our trust,and in falsity we will hide ourselves (Isa. xxviii 15).Here " inundation" manifestly denotes destruction by falsities;for it is said that they placed confidence in " a lie," and wouldhide themselves in " falsity."After the sixty-two weeks shall Messiah be cut off, but not forHimself; then the people of the Prince that shall come shall destroythe city and the sanctuary, so that the end thereof shall be with aninundation even to desolations (Dan. ix 26);speaking of the Christian Church that was to come, in whichthe worship of the Lord would perish; which is meant by"Messiah being cut off, but not for Himself"; that it wouldperish by falsifications, is meant by " the end thereof being withan inundation even to desolations"; "desolation" denotingthe falsification. Hence it is, that, after the Lord spoke of theabomination of desolation foretold by Daniel the prophet, and ofthe" consummation of the age" thereby, He saidThat His coming would be as in the days when the flood came,and took them all away (Matt. xxiv 15, 39).That by the drowning of Pharaoh and the Egyptians in the RedSea (Exod. xiv), is meant, in the spiritual sense, destruction byfalsities, has been shown in the ARCANA CiELESTIA, in theexplanation of that chapter.35. Since the Churches in the Christian world, both theRoman Catholic Church and those separated from it, which arenamed after their leaders, Luther, Melancthon and Calvin, traceall sin from Adam and his transgression, it is permissible to sub­join here something about the sources whence evils are inherited;42 •
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [35for these sources are as many as there are fathers and mothersin the world. That inclinations, aptitudes and propensities tovarious evils are derived from these, is clear as daylight fromthe testimony of experience, and also from the assent of reason.Who does not know, from the collective testimony of experience,that there is a general likeness of dispositions, and hence ofmanners and features, from parents in children and childrenschildren, even to indefinite posterity? Who cannot thence inferthat original sins are from them? The notion suggested to everyone, when he looks at the countenances and manners of brothersand relatives in families, causes him to know and acknowledge2 this. What reason, then, is there for deducing the origin of allevils from Adam and his seed? Is there not equal reason fordeducing it from parents? Does not the germ of these similarlypropagate itself? To deduce the tendencies from which, andaccording to which, the spiritual forms of the minds of all menin the universe exist, from Adams seed alone, would be exactlylike deriving birds of every species from one egg, also beasts ofevery nature from one seed, and trees of every kind of fruit fromone root. Is there not an infinite variety of men? one like asheep, another like a wolf? one like a kid, another like a panther?one like a gentle cob harnessed to a carriage, another like anuntamable wild ass before it? one like a playful calf, anotherlike a voracious tiger? and so on. Whence has each his peculiardisposition but from his father and his mother? Why, then,from Adam?-by whom, however, is described in a representativetype the first Church of this earth, as has been already shown?Would not this be like tracing from one stock, deeply hidden inthe earth, a plantation of trees of every appearance and use, andfrom a. single plant shrubs of every value? Would that not alsobe like extracting light from the obscurity of the ages and ofhistories, and like unravelling the thread of a riddle that iswithout an answer? Why not rather derive them from Noah,Who walked with God (Gen. vi 9),andWhom God blessed (Gen. ix I),and from whom with his three sons alone survivingThe whole earth was overspread (Gen. ix 19)?Would not the hereditary qualities of the generations from Adam3 be thus extirpated, as if drowned by a flood? But, my friend,I will lay bare the true source of sins. Every. evil .i_s con~eived ofthe devil as a father and is born of atheistical faith as a mother;43 - -- ,
    • 35-36] THE CORONISand, on the other hand, every good is conceived of the Lord as a;father and is born, as of a mother, of saving faith in Hi Thegenerations of all goods in their infinite varieties with men, aref!£.m no other origin than from the marriage of the Lw:d and~} the ~h ; and, on the contrary, the generations of all evilsin tliclr varieties with them, are from no other origin than fromthe union of thedevil with -t oe community of the profane.Who does not know, or may not know, that a man must beregenerated by_the Lord, that is, be created anew, and that, sofar as this takes place, so far he is In goods? Hence thisfoll9,ws:­that, in so far as a man is unwilling to be generated anew, _orcreated ane~, so far he takes up and retains tIie evilS-implanted .inliimfrom his parents. This is what lies concealed in the firstprecept of the Decalogue :I am a jealous God, visiting the iniquity of the fathers upon thesons, upon the third and upon the fourth generationof th~athQld _Me in hatred, and showing mercy unto thousands wJ:<2JoveMe and keep My commandments (Exod. xx 5, 6; Deut. v 9, 10).* * * * * * *36.cYi. THE SIXTH S~ OF THE MEN OF THIS CHURCH,WHICH WAS THE ELEVATION TO GOD, AFTER THE LAST JUDGMENT, JlOF THE FAITHFUL, OF WHOM A NEW HEAvEN WAS FORMED, AND JTHE REMOVAL FROM GOD OF THE UNFAITHFUL, OF WHOM WASFORMED A NEW HELL. In the preceding propositions (fromn. 10 to 13, and from n. 14 to 17), it was explained that, afterconsummation, a Last Judgment was executed upon all whowere of each of the four Churches above named, and after this anew heaven and a new hell formed from them, and thus thatt~ have been four judgments in this earjh on....its inha~ts,and four heJ!:Lens and hells formed from them; and it has beengranted me to know, that both those heavens and those hells areso entirely distinct from each other, that no person can by anypossibility pass out of his own into that of another. All theseheavens have been described in the little work on CONJUGIALLOVE; and, as the spiritual origin of love truly conjugial! is fromno other source than the marriage of the Lord and the Church,thus from the Lords love towards the Church and that of theChurch to the Lord (as was shown in that little work, fromn.lT6-to-nl), and as the most ancient people were in bothI Here, and elsewhere throughout this work, conjugialis is translated .. con­jugial " in preference to .. marriage," on account of the new spiritual conceptintroduced by Swedenborg. In the first translation of De Amore Conjugiali,Rev.]. Clowes introduced this translation of conjugialis, but in this he is notfollowed by some translators of Swedenborg.44
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION (36-37these loves so long as they retained in themselves the image ofGod, therefore, I may transcribe from that little work the follow­ing particulars respecting that heaven, to which I was at thetime granted admission; which are as follow:37. "On a time, when I was meditating on conjugial love,the desire seized my mind of knowing what that love had beenlike with those who lived in the Golden Age, and what, after­wards, in the succeeding ones which are called the Silver, Copperand Iron ages. And, as I knew that all who lived well in thoseages are in the heavens, I prayed to the Lord that it might bepermitted me to speak with them and be instructed." And, lo! an angel stood by me, and said, I am sent by theLord to be your guide and companion; and I will read andaccompany you, first, to those who lived in the first era, or Age,which is called the Golden. (The Golden Age is the same asthe age of the Most Ancient Church, which is meant by thehead of fine gold, on the statue seen by Nebuchadnezzar in adream-Dan. ii 32--of which we have spoken before.) Theangel said, The way to them is laborious; it lies through adense wood, which no one can traverse unless a guide be givenhim by the Lord.2 " I was in the spirit, and prepared myself for the journey,and we turned our faces to the east; and as we proceeded.jj.saw a mountain, whose summit towered beyond the re ion of~s. e crosse a great esert, an reached a woodcrowded with all kinds of trees, and dark by reason of the densegrowth thereof, of which the angel told me beforehand. Butthat wood was intersected by numerous narrow paths. Theangel said that these were so many windings of error, and thatunlessthe eyes were opened by the Lord, and the olive-treesgirt about with vine tendrils seen, and the steps led from olive­tree to olive-tree, the traveller would stray into Tartarus. ThiS )wood is of such a nature, to the end that the approach may beguarded; for no other race but the primeval one dwells on thatmountain.3 " After we entered the wood, our eyes were opened, and wesaw here and there the olive-tree.~~_~wined with vines, fromwhich hung bunches of g0E..es of a dark-blue colour, and theolive-trees were arrangeOln perpetual windings; wherefore, wewa.IkeClround and round as they came into view; and at lengthwe saw a grove of lofty cedars, and some eagJes on their branches.When he saw these, the angel said, Now we are on the moun­tain, not far from its summit. - .-- ­- "-And we went on; and lo! behind the_grove was ~r45
    • 37] THE CORONISplain, where were feeding male and female lambs, which wereforms"represe~""-Of"t1iestateOTinnocence and peace of the-inhabitantSOf the mountain. - ­- cc ~e__c"n)ssid_this_pl(lir.!".Jl.nd .12.! there were seen thousandsand thousands of tents to the front, and at thesides lil-eV(;ryJdirection, as faras ffie sight could reach-.- Andt ne angeCsaId,lNow we---are-rn t he camp-where dwell the armies of the Lord~ Je~forSOthey call themselves an<f their habitations:-fhesemost ancient people,whiletlley were-in-the world, dweltlntents; for wli1cll reason they also dwetHnllre~t Isaid, Let us bend our way to the south, where the wiser of themdwell, that we may meet some one with whom we may enterinto conversation.4 " On the way, I saw at a distance three boys and three girlssitting at the door of their tent; but as we drew near, both theb.2TI.. and the girls were seen as men and women of mediumheight. And the angel said, All the inhabitants of this mountainappear at a distance as young children, because they are in thestate of innocence, and early childhood is the appearance ofinnocence." On seeing us, the three men (viri) ran towards us, and said,, Whence are you ,-"and how have you come hither? your faces<m;_Il..Qt.Q[..tb..e.. faces belonging to this mountain:"But the angel replied~-and told the means by which weobtained access through the wood, and the reason of our coming." On hearing this, one of the three men invited and conductedus into his tent. The man was clad in a coat of a ~ple colour,and a tunic of white wool; and his wife was dressed in a crimsonrobe, anOl1ad, underneath, a vest of fine embroid~~~5 - a But inasmuch as the desireof Kn6wiiig "aootifthe marriagesof the most ancient people was in my mind, I looked at the ~husband and the wif<: b turns, and observed as it were a unItyof their souls in their faces; and I said, You two are one.- " And the man answered:"" e are one; er IiIelsm me andmine In her. We are two bodies, but one soul. There is betweenus a union like that of the two tents in the breast, which arecalled the heart and the lungs; she is the substance of my heart,and I am lier lungs; buras by heart we here mean IQY.e, and bylungs wisdom-we understand the latter by the formefOn accountof correspondence-she is the love of my wisdom, and I am thei wisdom of her love. Hence, as you saId, there is the appeariThceL.- oLth-e_l.ill!!Y of our souls in our faces. Hence, it is as impossl le }Jto~her~,"J9..J.Q9"k inJust uRo the wife of a companion, as it isto look at the light of our heaven from the shaaeorrartarus.46
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [37-38CV"And the angel said to me, You hear now the speech ofthese angels, that it is the speech of wisdom, because they speakfrom causes."After this conversation, I saw a great light on a hill amongthe tents, and I asked, Whence is that light? " He said, From the sanctuary of our tabernacle of worship. )" I enquired whether it was allowed to approach; and he saidthat it was. Then I drew near, and saw the tabernacle exactlyaccording to the descrie§>n without all:d withinJ_of the Taber­nacIewhIch was setUp for the sons ~el in the wi!Qerness,the form of which was shown to Moses on Mount Sinai (Exod.xxv 40; xxvi 30). I asked, further, What is there within, inits sanctuary, whence so great a light proceeds? " And he answered, There is a tablet, on which is written, 111" THE COVENANT BETWEEN THE LORD JEHOVIH AND HEAVEN." 1,1He said no more. - z.. ""Then, also, I questioned them about the LORD JEHOVIH,whom they worship; and I said, Is He not God the Father,the Creator of the universe? "And they replied, He is; but, by the Lord Jehovih weunderstand J ehovah in His Human; for we are not able to lookupon Jehovah in His inmost Divinity, except throygh His~ : and then they exE!ained what they: understood, andalso what at this day they understand, by theSeed of the woman trampling the serpents head (Gen. iii 15);namely, that the Lord ] ehoyih would come into the world, andredeem and save all who believed on Him, and who wouldbelieve thereafter." When we had finished this conversation, the man ran to histent, and returned with a pomegranate in which was a vastnumber ofgolden seeds, which he presented to me, and I broughtaway: this was a token that we had been with those who livedin the Golden Age." [See the little work on CONJUGIAL LOVE,n. 75.]-For an account of the heavens of the remaining Churcheswhich succeeded the Most Ancient, in their order, see in thesame little work on CONJUGIAL LOVE (n. 76-82).38. The hell of those who were from the Most Ancient Churcnis, beyond all other hells, the most atrocious. It consists of thosewho in the world believed themselves to be as God, accoraIIlgto t e cunnmgjlt:cla!:~ti9n_Qf the seq~ent (Gen. iii 5); and thoseare deeper in that hell who persuaded themselves, from thefantasy that God had transfused HisDivinity into men, that theywere altogether gods, ~nd_Jh1JsJhaLthere_w-aS _p._QJ91!.ger a God47
    • 38] THE CORONISin the..tlgiverse. By reaso..!!_-9f that dreadful persuasion, thereexhaled from that hell a deadly stench, which infects the adjacentplaces with so baleful a contagion, that, when anyone approaches,he is at first seized with such a mad delirium that presently, aftersome convulsive struggles, he seems to himself to be in the agonies(. of death. I saw a certain one, in the vicinity of that place, lyingas it were dead; but, on being removed thence, he revived.That hell lies in the middle region at the south, surrounded withramparts,on which stand sO!pew.Qosholl!..9~t)l!:Cl.lou~, ~~ian( volce,_." Approach no nearer." I have heard from the angelswho are in the heaven above that hell, that the vile spirits theretappear like ser ents twisted into inextricable coils ; which is atl)consequence of their vain ecelts an InCantatIOns, by whichj the~uded the simple into agreeing that they are ~ods, andthat there is no God beside them. The ancients, who wove allthings into fables, denoted these by the " giants," who besiegedthe camp of the gods, and were cast down 6y Jupiter by histhunderbolts and thrust under the fiery mountain Etna, andcalled "C~s." They also called the hells of these, " ~r­tarus " and " pools of Acheron sr , and the deeps there "S~x ", , "aW those who dwe lt there, " Lerneean Hydras," and so fort .
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [39-40LPROPOSITION THE THIRDJThe Noachian, or Ancient Church of this Earth...-------- ­39. SINCE every Church is three-fold, inmost or celestial,C!ciddle or spiritua0and ~rornatura t ere ore oahad three sons; and by Shem is signified the inmost, or celestialChurch, by Japheth the middle or spiritual Church, and byHam, the external, or natural Church. But there is not roomhere to describe with whom is the first Church, and with whomthe second and third, as also what their quality is in them­selves, or among themselves: for there are highest, middle andlowest heavens, to which those three degreesof the Churchcorrespond. Moreover, this Noachian, or Ancient Church, wasdiffused throughout Asia, especially into Syria, Mesopotamia,Assyria, Chaldea, the land of Canaan, and the lands adjacent,Philistia, Egypt, Tyre, Sidon, Nineveh, and also into Arabiaand Ethio..£ia, and in course of time into Great Tartary, andthence downwards as far as to the Black Sea, and thence into[ all the regions of Africa. That the nations in every part of theeartllliave been in worship from some sort of religion, is wellknown; and religion cannot exist except by some revelation andby the propagation thereof from natIon to nation-as may beseen in the preceding work, THE TRUE CHRISTIAN RELIGION(n. 273-276); where, also, it was shown, that, prior to theIsraelitish Word, there was a Word, which in process of time1) was lost, but is still, of the Divine Providence of the Lord, pre­!l.erved in _Great Tartary, from- whiChlStneITDivine worshipeven to the present day (see also n. 264-266, and n. 279, of thesaid work).40. Who can deny that the universe was created for the sakeof the human race, III order that from It should be formedanangelic 1:J,eavCll whereTn (}J!light dwell in the dominion of His[( gory? ITo pr~e and ac~sh this end, what mediatecauseIs ther~J?ut relJK!Qn?Jjand what else is religion but i1 walkingwith God? Moreover, ~l!gig1.1)sJike_a seed producing just and1tn~e desir~s, and hence judgments and acts, in spiritual t -lngs,, ana-bymeans of these in moral things, and by means of thelatter and the former in civil things. In order, therefore, thatit may be known what is the quality of the man who has religion,49
    • 40-41] THE CORONISand what of him who has not religion, it shall be stated. The man who has religion is, in spiritual!:!!ings, like a pelican, nourish­Iing its young with its own"oIood; but the man who has not, religion, is in those things like a vulture, in a state of starvation,idevouring its own offspring. The man who has religion is, inmoral thlngs~ 3:turtle-dove in the nest with its mate, sittingon its eggs or young; but the man who has not religion is, inIJI these things, like a kite or hawk in the coop of a dove-coLI/The)f man who has religionis,-ii1P01tical things, like a swan flying with (Ia bunch of grapes in its mouth; but he who has not rehgIon, (is in these matters like a basilisk with a poisonous herb in its Imouth.t The man who has religion is, in judiciary matters, like a tribune riding on a noble hOI§e; but the man who has notreligion, is in those things like a serpent in the desert of Arabiabiting its tail in its mouth, and hurling itself, thus enfolded,upon a horse to coil itself about its rider. The man who has. religion is, in other civil affairs, like a prince, the son of a king,, who exhibitst he marks o{charity and the graces of truth; butIthe man who has not religion, is like the three-headed dogCerberus at the entrance to the court of Pluto, foaming outpoison from its triple mouth.41. The successive states of this Church-which are: rise ormorning; progression into light, and day; vastation or evening,and consummation or night-it is not permitted to follow upwith a description in the same manner as we before describedthe states of the Most Ancient Church, because the states of thatChurch cannot be so collected from our Word; for the posterityof Noah, through his three sons, is recorded only in a summary,in one or two pages; and, moreover, that Church was spreadthrough many kingdoms, and in each kingdom it differed, andhence that Church underwent and ran through the states2 mentioned in a different manner. That THE FIRST AND SECONDSTATE THEREOF in the regions round about the Jordan and aboutEgypt, was like the" garden of Jehovah," is evident from thewords:The plain ofJordan . . . was . . . like the garden ofJ ehovah,like the land of Egypt, where thou comest unto Zoar (Gen. xiii 10).And that the like was the case with Tyre, appears from thefollowing:Thou prince ofTyre, ... full of wisdom, and perfect in beauty.Thou hast been in . . . the garden of God; every precious stonewas thy covering; ... thou was perfect in thy ways, from the day50
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [41-42that thou wast created until perversity was found in thee (Ezek.xxviii 12-15).That Asshur was like a " cedar in Lebanon," appears from thefollowing:Behold, Asshur is a cedar in Lebanon, beautiful in branch, loftyin height; ... all the birds of the heavens nested in his branches,and under his branches did every beast of the field bring forth itsyoung, and in his shadow dwelt all great nations: No treein the garden of God was equal to him in beauty, and allthose trees of Eden, that were in the garden of God, envied him(Ezek. xxxi 3-9).That wisdom flourished in Arabia, is evident from the queenof Shebas journey to Solomon (I Kings x 1-13); also from thethree wise men who came to the new-born Jesus, a star going3 before them (Matt. ii 1-12). THE THIRD AND FOURTH STATE OFTHAT CHURCH, which was that of its vastation and consum­mation, is described in various places in the Word, both in itshistorical and prophetical parts. The consummation of thenations round about the Jordan, or round about the land ofCanaan, is described by the destruction of Sodom, Gomorrah,Admah and Zeboim (Gen. xix); the consummation of theChurch of the nations within the Jordan, or in the land ofCanaan, is described in Joshua and in the Book ofJudges by theexpulsion of some and the extermination of others. The con­summation of that Church in Egypt, is described by the drowningof Pharaoh and the Egyptians in the Red Sea (Exod. xiv).And so on.42. Certain it is that this Ancient Church was a representativeChurch, which, in visible and natural types and signs, figuredforth the invisible and spiritual things of the Church which wasyet to come, when Jehovah Himself would manifest Himself ina natural human form, and by this means secure for Himselfentrance to men, and for men access to Himself, and thus woulddivest Himself of types, and found a Church with preceptswhich should lead all who believe on Him as Man, and do Hiscommandments, by a ready way to heaven, the dwelling-placeof His Divinity. But, inasmuch as this Ancient Church, typicalof that which was to come, turned the representative correspond­ences into magic and idolatry, and thus into things infernal,Jehovah raised up the Israelitish Church, in which He restoredthe primitive types, which were heavenly : such types were allthe tabernacles, feasts, sacrifices, priesthoods, the garments ofAaron and his sons, and the anointings; besides the statutes in along series which were promulgated through Moses.51
    • 43-44] THE CORONIS43. I will touch, in a few words, upon the manner in whichthe representative Church with them was turned into an idola­trous one: All the spiritual things which are of heaven and theChurch were presented before them in visible and tangibleimages, as was mentioned just above; those images were takenfrom the subjects of the three kingdoms of nature, animal,vegetable and mineral, by which were represented such thingsas are of the heavenly kingdom. They placed these typicalimages in their sanctuaries, in the inner chambers of their houses,and in the market-places and streets, arranging them accordingto their significations. But after the knowledge ofcorrespondenceswas lost, and consequently the discernment of the significationof those images had perished, a later posterity began to lookupon and acknowledge them as so many Divine and holy things;and then to some they bowed the knee, some they kissed, andsome they adorned and decorated with necklaces, boxes of per­fumes and anklets, just as children do their dolls, and as papistsdo their images; yea, of some they made household gods, ofsome guardian demigods, and of some Pythons; some, more­over, they carried in miniature forms in their hands, some theyhugged in their bosoms, stroked, and whispered petitions intheir ears; and so on. Thus were heavenly types turned intoinfernal types, and the Divine things of heaven and the Churchinto idols. On account of this transformation and distortion ofheavenly things, a new representative Church was raised upamong the sons of Israel, in which genuine representations, aswas stated above, were instituted; and to which it was forbiddento celebrate Divine worship by any others, as is evident fromthese words in the first Commandment of the Decalogue:Thou shalt not make unto thee a graven image, nor any figurethat is in the heavens above, or that is in the earth beneath, or thatis in the waters under the earth. Thou shalt not bow down thyselfunto them, nor worship them (Exod. xx 4, 5; Deut. v 8, 9).44. It has been stated that from the people of every Church,at its end, is formed a new heaven and a new hell; and, sinceI gave an account in the preceding section of the heaven andhell formed from those who were of the Most Ancient Church,it seems well also to do so respecting these [of the AncientChurch]; for access has been granted me thereto, inasmuch asI have been permitted to traverse and observe the wholespiritual world, to the end that the New Church, truly Christian,may not be in thick darkness concerning heaven and hell, andconcerning the lot of these after death according to the deeds52
    • OR APPENDIX TO THE TR UE CHRISTIAN RELIGION [44of their life. These things are likewise in the little work onCONJUGIAL LOVE (n. 76).CONCERNING THE HEAVEN FORMED FROM THESE2 "An angel came to me and said, Do you desire me toaccompany you to the peoples who lived in the Silver Era, orAge, that we may hear from them respecting the customs andlife of their times? It was also said that they may not beapproached except under the auspices of the Lord." I was in the spirit, and accompanied my guide, and came,first, to a hill on the confines of the east with the south; andwhen we were on its slope, he showed me a vast stretch ofcountry, and we saw at a distance an eminence like a mountain,between which and the hill on which we stood, was a valley, andbeyond this a plain, and from this plain a gently-rising ascent." We descended the hill to cross the valley, and saw here andthere, at the sides, blocks of wood and stone carved into figuresof men, and of various beasts, birds and fishes. And I asked theangel, What are these? Are they not idols? ( "And he replied, By no means; they are representativeforms .0.f various moral virtues and spiritual truths. The pe?p~sI of that age possessed a knowledge of correspondences; and, asbeas~·6ird and fish correspond to some quality, therefore, eachcarved figure represents and signifies some aspect of virtue ortruth, and many together the virtue or truth itself, in a certaingeneral extended form; these are what in Egypt were calledhieroglyphics.3 "We proceeded through the valley, and when we enteredthe plain, lo! we saw horses and carriages, the horses variouslycaparisoned and harnessed, and the carriages variously shaped;some being carved out like e~gks, some like U~£o!!!S, and somelike wMt;s: we also saw some carts at the boundary, and stablesround about at the sides. But, when we approached, both horsesand carriages disappeared, and instead of them we saw men, inpairs, walking, talking together and reasoning. And the angelsaid to me, The semblances of horses, carriages and stables,seen at a distance, are aEpea.J::<tn(;~ of t~ rational intellig<;p.ceof the men of that .;;lge ; for a horse, by correspondence, signifiesthe understanding of truth; a carriage, the doctrine of truth;and stables, places of instruction. You are aware that all thingsin this world appear according to correspondences.t " But we passed these things, and went up by the ascent.At length we saw a city, which we entered; and, in walking53
    • 44] THE CORONISthrough it, we observed its houses from the streets and squares.In the midst of it, were palaces built of marble, having steps ofalabaster in front, and at the sides of the steps pillars of jasper.We saw also temples, made of precious stone of a sapphire andazure colour. And the angel said to me, Their houses are ofstones because stones signify natural truths, and precious stonesspiritual truths; and all those who lived in the silver age, hadintelligence from spiritual truths, and thence from natural; forsilver has a like signification.5 "While exploring the city, we saw here and there marriedpartners, both husbands and wives. We expected that we shouldbe invited somewhere; and, while this was in our mind (animus),we were called back by two into a house, which we entered; andthe angel, speaking with them for me, explained the reason ofour coming to this heaven, informing them that it was" for thesake of instruction, concerning the customs of the Ancients, ofwhom you are." They replied, We were from the peoples in Asia, and thestudy of our age was the study of truths, through which we hadintelligence. This study was the study of our soul and of ourmind. But the study of the senses of our bodies was the repre­sentations of truths in natural forms; and the knowledge ofcorrespondences conjoined the sensations of our bodies with theperceptions of our minds, thus natural and corporeal things withspiritual and celestial, and procured for us communication withthe angels of heaven. .6 " On hearing these things, the angel requested them to relatesomething about marriages among them. So the husband said,, There is a correspondence between spiritual marriage, whichis that of good and truth, and natural marriage, which is thatof man and wife; and as we studied correspondences, we sawthat the Church, with its truths and goods, can exist only withthose ~ho live in truly conjugial Ioye ; for the marriage of goodand truth is the Church with man. Wherefore, all we who arein this heaven, say that the husband is truth, and the wife thegood of his truth; and that good cannot love any other truththan that which is its own, nor truth love in return any othergood than that which is its own; if any other were loved,tIle-intern al or spiritual marriage, which constitutes the Church,would perish, and marriage would become only external ornatural, to which idolatry, and not the Church, corresponds.7 " On his concluding these remarks, we were conducted intoan ante-chamber, where were many designs on the walls, andlittle images cast as it were in silver; and I asked, What are54
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [44-45these? They said, , They are pictures and images representativeof the many qualities, properties and delights of spiritual things;as were also the cherubim and palm-trees on the walls of theTemple at Jerusalem.6 " After these things, there appeared at a distance a carriagedrawn by small white horses; on seeing which the angel said,That carriage is a sign for us to depart. Then, as we weregoing down the steps, our host gave us a bunch of white g@J>eswith the vine leaves attached; and lo! the leaves became silverin our hands; and we brought them away for a token that wehad spoken with people of the Silver Age."45. CONCERNING THE HELL FORMED FROM THOSE PEOPLESThe hells of the men of the Noachian, or Ancient Church,consist for the most part of magicians, who have huts and feast­ing places scattered up and down in the desert. They wanderabout there with rods in their hands, which are of various forms,and some of them steeped in magical juices. By these, as informer times, they practise their arts, which are effected by theabuse of correspondences, by fantasies, by persuasive assurancesby w hichwas - engendered a faith based 0!l ~cl~s-andmiracles were in time past performed; also, by exorcisms,incantations, witchcrafts and sorceries, and many other magicalspell5;-by which they pre~~llusory_appear~~~~~al. Thesupreme delight of their heart is to utter prophecies and prog­nostications, and to act the Python. From these, chiefly, h!.yearisen the various fanaticisms in the Christian world. - - --­c.-5 55
    • 46-47] THE CORONIS[_P_R O ; ; --;;IT IO N THE FOURTH~The Israelitish and Jewish Church46. IN order that the states of this Church may be thoroughlylaid open and distinctly shown, it is of importance that wesurvey them in the following order:I. The first State of this Church was the Appearing of the LordJehovih, also the Call and Couenanting ; and then was its Rise andMorning.II. The second State of this Church was Instruction, and eventuallyIntroduction into the Land ofCanaan ; and then was its Progression intolight and Day.Ill. The third State ofthis Church was the Turning aside from truerepresentative Worship into Idolatry, and then was its Vastation or Evening.IV. The fourth State of thi! Church was the Profanation I?l holythin s ; and then was its Consummation or Night. - - ­V. Be ore this State, and after it, a Promise was made of the Comingo t e Lord Jehovih into the wor ,an res ec ing - w urch inw le justice an JU gment s ou reign. .-...::= = ::::::tVI. The.fifth State of this Church was the Separation of the goodfromthe evil, and then Judgment upon those who were from it: but this wasin the spiritual world.VII. Something respecting the Heaven and Hell from that nation.47(!)THE FIRST STATE OF THIS CHURCH WAS THE ApPEAR-ING OF THE LORD J EHOVIH, ALSO THE CALL AND COVENANTING;AND THEN WAS ITS RISE OR MORNING. We are taught from theWord, that the Lord Jehovih has appeared at the beginning ofeach of the four Churches of this earth. This is because God ist~ All-in-all of the Church and of its religion; and the acknm;­ledgment of God in it is like the soul in the body, which causesboth its interiors and its exteriors to live; and it is like the prolificelement in seed, which, abiding inmostly in all the sap drawnfrom the earth by the root, accompanies it from the firstgermination even to the fruit, in which it also is, and disposesthe vegetative process so that it proceeds in its proper order.For this reason, the man of the Church, without the acknowledg­ment of God, is in the eyes of the angels a brute like the wildbeasts of the forest, or like a bird of night, or like a monster ofthe deep; yea, without the acknowledgment of God, man is56
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [47-48like a tree whose branches are lopped off, and the trunk cut inpieces, and the whole piled up together in a heap set aside forthe fire; for the Lord says,ARart from Me ye can do nothing; if anyone abide not in Me,he is cast forth as a branch, and is withered; and they gather itand cast it into the fire, and it is burned (John xv 5, 6).Without the acknowledgment of God, man, inwardly, as to hisrational qualities, is like the ruins of a burned city; he is alsolike food from which its nutritiveness is boiled out, when itbecomes refuse. And so forth.48. But it is impossible for man to acknowledge God, or any­thing pertaining to Him, unless God had manifested Himself ina Personal Human Form; for the Nature of the world surroundshim, and he does not see, feel or breathe anything but what isfrom it and in contact with the organs of his body. From thishis mind conceives and adopts a Rational which lies in theinterior bosom of Nature, as an embryo in the womb; nor doesit see anything until it struggles forth, and receives sight. How,then, can a man in this state by any method look through Nature,and acknowledge anything that is above her-as is everythingDivine, heavenly and spiritual, and hence everything religious,which in themselves are above natural things? Wherefore, it isan absolute necessity that God should manifest Himself, andthereby cause Himself to be acknowledged, and after acknow­ledgment should inspire man with His Divine spirit, and by thisreceived in the heart lead him, even at length to Himself inheaven; which cannot possibly be effected except by instruction.Must not also an emperor, or a king, first cause himself to beacknowledged and crowned, before he enters on his government?And before he is crowned, is he not provided with the insigniaof authority, robed and anointed? and must he not bind thepeople to himself by agreed compacts, sworn to by both sides,whereby the people become the kings, and the king the peoples?Must not a bridegroom first cause himself to be seen, before heproposes betrothal, and afterwards marriage? Must not a fatherpresent himself before his babe, and embrace and kiss him, beforethe babe can say, "Abba, father? " and so in other cases. Stillmore must the Lord Jehovih, who is King of kings and Lord oflords (Rev. xvii 14), the Bridegroom and Husband of the Church(Rev. xxi 9), and consequently the Father of all her offspring.By the "Lord J ehovih" is meant the Lord our Saviour andRedeemer: He is called the " Lord J ehovih " in Daniel, and inthe Prophets again and again.57
    • 49] THE CORONIS49. It was stated above, that the first state with the sons ofIsrael, was the appearing of the Lord Jehovih, calling andcovenanting; and we are taught from the Word, that thesethree things took place, first with ~m, secondly with Moses,and thirdly with the entire peoFle. The appearing of the LordJehovih before Abraham is thus described in Genesis:Jehovah appeared unto Abraham in the plains of Mamre; hewas sitting at the door of his tent, ... and when he lifted up hiseyes and saw, behold! three men stood by him, and as soon as hesaw them, he ran from the door of the tent to meet them, andbowed himself to the earth, and said, 0 Lord, if I have found gracein Thine eyes, pass not away, I pray, from Thy servant (Gen.xviii 1-3).It was the Lord our Saviour who appeared in His Divine Trinity,which the three angels represented; for the Lord said,Abraham rejoiced to see My day, and he saw and was glad....Verily, verily I say unto you, Before Abraham was, I am (Johnviii 56, 58) .There is in the Lord a Divine Trinity; and the Divine Unitywas represented in Divine Trinity by the" three men," who werealso called" angels" (Gen. xviii 2; xix 1). But in His DivineUnity He was called "Adonai" (Gen. xviii 3; xix 18); and also"Jehovah," very frequently (Gen. xviii 13, 14, 17, 19, 20, 22,26, 33). The appearing of the Lord J ehovih before Moses is thusdescribed in Exodus:The Angel of Jehovah appeared to Moses at the mountain ofHoreb, in a flame of fire out of the midst of a bush; .. . Mosestherefore said, I will turn aside and see this great vision, why thebush is not burnt. And Jehovah saw that he turned asid e ; ...therefore God called unto him out of the midst of the bush, andsaid, Moses, Moses. . . . And moreover Moses said to God, . . .What is Thy name? . .. God said, .. . I AM "T H A T I AM••••Thus shalt thou say unto the sons of Israel, I AM hath sent meunto you (Exod. iii [I] 2-4, 14).The appearing of the Lord J ehovih before the whole people isthus also described in Exodus:Jehovah said to Moses, Say unto the sons of Israel, that they beready against the third day; for on the third day J ehovah willcome down in the eyes of all the people upon Mount Sinai. ...And it came to pass on the third day, . .. that there were voices,and lightnings, and thick clouds upon the mount, and the voiceof a trumpet exceeding loud, so that all the people who were in the58
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [49-51camp trembled.... Mount Sinai was altogether on a smoke,because He descended upon it in fire; and He promulgated thelaw before the people (Exod. xix 9-24, and xx 1-18).The Lord also appeared to Joshua as Prince ofthe amryofJellOvah,before whom Joshua fell on his face upon the earth, and calledhim his" Lord" (Josh. v 13, 14).THE CALLING OF THE SONS OF ISRAEL TO THE LAND OF CANAAN,thus to the Church, also took place three times; once to Abram,that he should depart thereto out of his fatherland, and after­wards the promise that his seed should inherit that land (Gen. xii1-7). A calling also took place through Moses (Exod. iii 16, 17);and again through Joshua (Josh. i 3, etc., and 11).50. A COVENANT ALSO WAS ENTERED INTO SEVERAL TIMES; firstwith Abram (respecting which, Gen. xvii 1-14); then with thepeople (Exod. xxiv 7, 8), and once again (Josh. xxiv 24, 25).From these things, it is now manifest that the first state of thisChurch was the Appearing of the Lord Jehovih, also the Calland Covenanting, and then was its Rise or Morning. That bythe" Lord Jehovih," everywhere in the Word, is meant Jehovahin His Human, who is the Lord our Redeemer and Saviour, willbe seen in what follows.51.@THE SECOND STATE OF THIS CHURCH WAS INSTRUCTION,AND EVENTUALLY INTRODUCTION INTO THE LAND OF CANAAN,AND THEN WAS ITS PROGRESSION INTO LIGHT, AND DAY. It hasbeen pointed out above, that this Israelitish Church, as wellas the Ancient, or Noachian Church, was, with respect to thewhole of its worship, a representative Church. This was of theDivine Providence, because Jehovah had not yet put on theNatural Human (which He took by incarnation in the womb ofMary, thus according to the order established from creation);and prior to this He could not be conjoined to man as to theinteriors of his spirit, and so manifest His Divine things,-whichare celestial and spiritual, and, thus, far above the discernmentof the senses of the body,-to mans perception there. This alsowas as impossible as it is for a bird to fly in ether, or a fish toswim in air. For if Jehovah were to enter into man except bymeans of His Human, it would be like putting the severedbranch of a tree into the very focus of a burning glass, or quick­silver to a blazing log in a furnace, which would be instantlydissipated. For, from the ardour of His Divine Love, Jehovahis like a consuming fire; and were He to en ter in to man in thiswithout His Human, He would destroy him, as has just beensaid: for which reason He said to Moses, when he desired tobehold His glory with his own eyes, that no man could see Him59
    • 51] THE CORONISand live. It was otherwise, however, after He put on theNatural Human, and united this, when glorified, to His Divine,and thus, in Himself, conjoined the Divine Celestial, the DivineSpiritual, and the Divine Natural into one. He was then able,by means of this, to conjoin Himself to man in his Natural, yea,in his Sensual, and at the same time to his spirit, or mind, in hisRational, and thus to enlighten mans natural human withheavenly light. That such conjunction was effected after theComing ofJehovah into the world, is plainly manifest from thewords of the Lord Himself:In that day ye shall know that I am in My Father, and ye in Me,and I in you (John xiv 20).2 Now, before the Incarnation ofJehovah took place, conjunctionwith Him could not occur except through an angel, thus bymeans of a representative human; on which account, also, allthings of the Church of those times were made representative,and consequently men worshipped J ehovah by types affectingthe senses of their body, and at the same time corresponding tospiritual things. Hence it was that the men of the AncientChurch, and still more those of the Israelitish Church, wereexternal and natural men, nor could they become internal andspiritual, as men can since the Lords Coming. But, still, thosewho acknowledged Jehovah, and, with Him, the Lord I-that is,the Lord who was to come, who in the Word is named the" LordJ ehovih," " God of Israel" and" His Holy One," " Messiah"or the "Anointed of Jehovah," " King," " Rock," and in someplaces "Son"-and who worshipped them at the same time,received holiness in their spirits, and hence in the types of theirreligion. The rest, however, did not receive it; consequently,the religion of these was not a religion but a superstition, andtheir worship was not representative but idolatrous; and,although this was similar in external form, yet it was dissimilar3 in internal. But in order that this matter may gain some light,it shall be illustrated by comparisons. Idolatrous worship is likea man who reveres a king, a prince, a nobleman, or any man ofexalted dignity, solely on account of the grandeur of his retinue,the magnificence of his carriages and horsemen or footmen, andthe gorgeousness of his crimson robe; but genuine representativeworship is like one who regards a king, prince, nobleman, or anyman of exalted dignity, from his religion and his wisdom, andfrom his justice and judgment, and who attaches importance toThe reader ought to be apprised that the Latin word here is not, as usual,Dominus, but Adonajus, the Latinized form of the Hebrew word Adonai.601
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [51-52the above-mentioned insignia of his greatness, in considerationof these qualities. Idolatrous worship, moreover, is like a manwho regards the primate of the Church solely on account of histiara and the jewels in it, or any other prelate, or bishop, onaccount of his head-covering, or mitre; but genuine repre­sentative worship is like one who regards them from the warmthof their love for the souls of the men of the Church, and for theeternal salvation of these, and the insignia of their heads on thesegrounds. Again, idolatrous worship is like a field filled withstalks without ears, or with ears without corn in them, or evenof these without any kernel in the corn, and so on; but genuinerepresentative worship is like a field filled with ripe corn, whosegrains are bursting with kernels, which yield flour and bread inabundance. Idolatrous worship is also like an egg in whichthere is no fertilizing germ; but genuine representative worshipis like an egg in which there is the fertilized element from whicha chicken comes forth. Sill further to illustrate those two kindsof worship by comparison, idolatrous worship is like one who haslost the sense of smell and the sense of taste by a catarrh-whensuch a one applies any grape to his nostrils, or drops wine onhis tongue, he is sensible of nothing but their touch; but genuinerepresentative worship is like one who is keenly sensible at thesame time of the fragrance of the grape and the flavour of thewine, and thus enjoys the use and sweetness of both.52. That the second state of this Church was Instruction,follows from order; for, when anyone is called to the Church,he must be instructed in the precepts of the religion accordingto which he is going to live. That this took place with the sonsof Israel after their calling, is plain from the promulgation onMount Sinai of the law, in which are contained all the com­mandments of love and faith towards God, and all those of loveand fidelity towards the neighbour. After instruction in thegeneral precepts oflife and faith, there followed the promulgationof various laws, called" judgments" and" statutes," respectingthe hallowing of the Sabbath, stated feasts, sacrifices, the priest­hood, the tabernacle, the holy observance in it and upon thealtar outside it; also respecting the eating of the holy things,the ministry of Aaron and his sons, likewise their garments andthe consecration thereof, and the sanctification of all things ofthe tabernacle by the oil of anointing; and further, concerningthe Levitical order, marriages and divorces, cleansings, foods,places of Refuge, besides many other things, all of which werenatural representations corresponding to spiritual things. In aword, the last four Books of Moses are nothing else but books of61
    • 52-54] THE CORONISinstruction for that Church. After these instructions, the sonsof Israel were admitted into the land of Canaan, thus into theChurch itself; for the land of Canaan represented, and thussignified, the Church. That land also was situated in the middleportion of our entire world: for on the front it looked towardsEurope, on the left towards Africa, and on the hinder part andright-hand side towards Asia. But after they came into thatland, the precepts given by Moses were enriched by the prophets.!then by their King David, and at length by Solomon after thetemple was built; as appears from the Books of Judges, Samueland Kings. This, therefore, was the second state of this Church,which was its progression into light, or day.53. The following passages in the Word may be applied tothese two states of this Church:Jehovah, after two days, will quicken us: on the third day Hewill raise us up, that we may live before him.... Jehovah, Hisgoing forth is prepared as the morning; and He shall come untous as the rain, as the latter rain He shall water the earth (Hoseavi 2, 3).The God of Israel said, the Rock of Israel spake to me . ... Heis as the light of the morning, . .. a morning without clouds(2 Sarn. xxiii 3, 4).And in Moses:My doctrine shall drop as the rain; My word shall distil as thedew, as the drops upon the grass, and as the small drops upon theherb : I will proclaim the name of J ehovah; ascribe ye greatnessto our God. The Rock, whose work is perfect, all His ways arejudgment, a God of faithfulness without perversity, just and rightis He (Deur, xxxii 2, 3, 4).From these passages, also, it may be confirmed that these twostates of this Church were from our Lord, who is the " God ofIsrael" and the "Rock." That He is the" Rock," is clearfrom these words in Paul:The Rock was Christ (I Cor. x 4).54@THE THIRD STATE OF THIS CHURCH WAS DECLINEFROM TRUE REPRESENTATIVE WORSHIP INTO IDOLATRY, AND THENWAS ITS VASTATION, OR EVENING. Some notable things wereadduced above respecting the difference between representativeworship and idolatrous worship, from which it may be plainlyseen, that, so long as the types, figures and signs, which wereIn the Hebrew canon, "the Books of Judges, Samuel and Kings" aredesignated " the former (or earlier) Prophets"; what we call" the Prophets "- Isaiah to Malachi-being called" the later Prophets."621
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [54seized upon by the senses of the body as objects of religion bythe men of the Noachian and Israelitish Churches, were not atthe same time regarded from a higher, or interior, idea, nearlyapproaching to a spiritual one, truly representative worshipeasily declined with them into idolatry. As for example: If, inreference to the tabernacle, they did not think at the same timeof heaven and the Church, and of Gods dwelling-place in these;concerning the bread of faces (or shewbread) therein, they didnot think at the same time of the heavenly bread for the nourish­ment of the soul; concerning the incense and the burning of itupon the golden altar there, they did not think at the same timeabout worship from faith and charity, that this is what ascendsto Jehovah as a grateful odour; about the lights in the lampsof the golden candlestick, when lighted, they did not think atthe same time of the enlightenment of the understanding in theobjects of their religion; and about the eating of the holy things,so that they did not at the same time think about the appro­priation of heavenly foods, and also about the holy refreshmentof their spirits from the performance of the sacrifices: and in likemanner with the other things. It is hence manifest, that, if theman of the representative Church did not at the same time lookupon the things belonging to that worship with a rational spiritenlightened by heavenly light from the Lord, but only with arational spirit informed by the natural light (lumen) of the worldfrom self, he could easily be carried away from genuine repre­sentative worship into idolatrous worship, and so be vastated;for vastation is nothing else but a turning aside, decline andfalling away from representative to idolatrous worship; whichtwo kinds of worship are alike as to external appearance, but2 not as to internal appearance. On account of this proneness tofall away from one worship which in itself was heavenly, intoanother which in itself was infernal, the interior things of theChurch and of religion-namely, concerning heaven and hell,the resurrection, and the life of their spirits after death, and, also,the immortality of their souls, regeneration, and, in short, theinterior things respecting faith and charity; -could not be revealedbefore the Lords Advent, and then by light from Him, inasmuchas they would have looked upon them scarcely otherwise thanas one looks at birds over the head, or meteors in the air. And,further, they would have covered them over so thickly with themere fallacies of the senses, that, moreover, not a single vestigeof the spiritual things revealed would have been visible, exceptas much as the tip of the nose in respect to the face, or a finger­nail in respect to the hands. They would also have so distorted63
    • 54-55] THE CORONISthem, that they would have appeared in the presence of theangels no otherwise than like a sea-monster dressed out in acloak, a mitre on the head, and with a face, after being shavedand painted, like that of an ape-whose face is destitute of hair:and they would also have appeared before the angels like a statuefitted with movable joints and hollowed out; which, someaccomplice being introduced into it, would walk about, act andspeak, and at length cry out to the superstitious multitude," Prostrate yourselves; call upon me; behold me, your tutelardeity, your protector, to whom belongs holiness and divine3 power." Could the ideas of the thought of these concerning thespiritual things of the Church be superior to the ideas of thoughtof Nicodemus, who was a teacher, on regeneration, which wasthat of the whole man being re-born in his mothers womb?for he said:How can a man be born anew? can he en ter the second timeinto his mothers womb?To whom the Lord answered,Art thou a master in Israel, and knowest not these things?If I have told you earthly things and ye believe not, how will yebelieve if I shall tell you more than heavenly things? (John iii3,4, 9, 10, 12).They would have raved in like manner, if interior things, whichin their essence are spiritual, concerning faith and charity, andalso the life after death, and respecting the state of heaven andhell, had been disclosed to them. Wherefore, to open the internalsight of their mind or spirit, as to its higher region, which aloneheavenly light illuminates, before the coming of the Lord-whocame into the world as " the Light," as He Himself says (John i1-4; viii 12; xii 35, 36, 46)-was as impossible as it is to makea horse fly and turn it into Pegasus, or a stag run in the air,or a calf upon the waters; yea, as it would be to convert anagate into a ruby, a crystal into a diamond, or to put a vein ofsilver into a common stone, or to make a laurel-tree producegrapes, a cedar olives.va poplar and an oak pears and apples;therefore, also, as impossible as to infuse the intelligence of thelearned CEdipus into the listening Davus.55. But what vastation is, and whence it arose with the peopleof the Israelitish church, may be gathered from the passages inthe Prophets where it is mentioned, which shall, therefore, beadduced therefrom in abundance. It must be premised, that,in the following and the subsequent passages from the Word, by64
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [55-56" land" is signified the Church, because the land of Canaan ismeant, in which the Church was; by" Zion," the Church asto the Word; by" Jerusalem," the Church as to doctrine fromthe Word; by the" cities" in that land, doctrinals; by the" mountains," " hills," " valleys," and" rivers," the formalitiesof the Church; and by the territories there, the general thingsof the Church, and these according to the representation of thetribe by which they were possessed.56. The passages from the Prophetic Word, where the Israel­itish Church is treated of, in which" vastation," " desolation,"and" breaking," and also a " desert" are mentioned, are thefollowing;o inhabitant of Jerusalem, and man of Judah, ... whatshould I do to My vineyard that I had not done? I looked thatit should bring forth grapes, but it brought forth wild grapes....I will make it a desolation, it shall not be pruned nor weeded, thatthe briar may come up; . . . and houses shall be a devastation;... for they regard not the work of Jehovah, neither see theoperation of His hands (Isa. v 3-12).Many shepherds have destroyed My vineyard, they have trampledMy field, they have reduced the field of My desire to a desert ofsolitude; he hath made it a solitude. . . . 0 desolate, desolate isthe whole land, because no one layeth it to heart. The vastatorscame upon all hills in the desert; ... they have sown wheat, buthave reaped thorns (Jer. xii 10-13) .A nation hath come up upon My land, ... and hath reducedMy vine to a waste (Joel i 6, 7).The field is devastated; the land mourneth, for the corn isdevastated; the new wine is dried up, the oillanguisheth (Joel i 10):by " vineyard " and " field " in these as in other passages of theWord, is signified the Church.In all your dwelling-places the cities shall be devastated, and thehigh places shall be desolated; that your altars may be devastatedand desolated, . . . and your idols may cease, and your imagesmay be cut down, and your works may be abolished (Ezek. vi 6;see also vel. 14).My people have forgotten Me, they have burned incense tovanity, ... to make the land a waste (Jer. xviii 15, 16);" land," here denotes the Church.The high places of Isaac shall be vastated, and the sanctuariesof Israel shall be desolated (Amos vii 9).Go and say to this people, Hearing hear ye, but understand not;and seeing see ye, but know not; make the heart of this people fat,. .. and shut his eyes: (Isa. vi 9, 10).65
    • 56] THE CORONISthen said the prophet,Lord, how long? and He said, Until the cities be devastated,.. . and the land reduced to a solitude: Jehovah will multiplydeserts in the midst of the land (Isa. vi 11, 12).Behold, Jehovah maketh the land empty, and maketh it void j... the land shall be utterly emptied; ... because they havetransgressed the laws, passed by the statute, and made void thecovenant of eternity. Therefore ... in the city there shall be awaste, and the gate shall be smitten even to devastation (Isa. xxiv1,3,5, 12).The paths are devastated, the wayfarer hath ceased, he hathmade void the covenant. ... Conceive ye chaff, bring forthstubble (Isa. xxxiii B, 11).I have kept silence from eternity...• I will desolate and devourtogether. I will vastate mountains and hills (Isa. xlii 14, 15).Thy destroyers and devastators shall go forth out of thee....For as for thy vastations and desolations, and the land of thydevastations, .•. the devourers shall be far away (Isa. xlix 17, 19).Your iniquities have separated between you and your God, andyour sins have hid His face from you.... They set an asps eggs,and wove the spiders webs.... Vastation and breaking are intheir paths.... We look for light, but behold darkness; ... wegrope for the wall like the blind; ... we stumble at noon-day asin the twilight (Isa, lix 2, 5, 7, 9, 10).The cities of Thy holiness are become a desert, Zion is becomea desert and Jerusalem a waste. Our house of holiness . . . isbecome a burning of fire, and all our desirable things are becomea waste (Isa. lxiv 10, -l l ),The young lions roar against Israel; . . . they reduce his landto a waste (Jer. ii 15).Woe unto us! for we are devastated. 0 Jerusalem, wash thineheart from wickedness.... How long shall thoughts of iniquitytarry within thee? (Jer. iv 13, 14).As a fountain maketh her waters to gush forth, so Jerusalemmaketh her wickedness to gush forth. Violence and vastation isheard in her. ... Admit chastisement, ... lest I reduce thee toa waste.... 0 daughter of My people, gird thee with sackcloth,and roll thee in ashes; . . . for the vastator shall suddenly comeupon us (ler. vi 7, B, 26).A voice of wailing is heard in Zion, How are we devastated!because we have deserted the land (ler. ix 19) j" land " denotes the Church.My tent is devastated, all its ropes are plucked out, . for theshepherds have become foolish, and have not sought Jehovah(Jer. x 20, 21):" tent" denotes worship.66
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [56-57The voice of a tumult; behold it cometh, and a great com­motion from the land of the north, to reduce the cities ofjudahto a waste, a habitation of dragons (Jer. x 22) .The whole land shall be a desolation, a devastation (Jer. xxv 11);" land " denotes the Church.The voice of a cry from Horonaim, devastation and great break­ing; . . . the vastator shall come upon every city (Jer. xlviii 3, 5,8, 9, 15, 18):these things are about Moab, by whom is meant confidence inones own works and in self-intelligence (as is manifest fromverse 29 of that chapter).That they may want bread and water, and be desolated, a manand his brother, and pine away for their inquity (Ezek. iv 17):" bread" and" water" denote good and truth.Thou shalt be filled with drunkenness and sorrow, with the cupof devastation and desolation (Ezek. xxiii 33).Woe unto them! for they have wandered; devastation untothem! (Hosea vii 13).The land shall be a desolation, because of them that dwelltherein, for the fruit of their doings (Micah vii 13).Besides many other passages, as Isa. vii 18, 19; xvii 4-6, 9-14;xxii 4-9; xxix 10-12; li 19: Jer. xix 8; xxv 9-11,18; xliv 2, 6,22: Ezek. ix I to end; xii 19, 20 ; xxxiii 24, 28, 29: Hosea x 14;xii 2: Joel ii 20: Amos v 9: Micah vi 13,16: Hab. i 3: Hag. i4,9: Zech. vii 14; xi 2,3.From all these passages may be seen what " vastation " and" desolation" are; and that it is not a vastation and desolationof the peoples of a land and of cities, but of the goods and truthsof the Church, in consequence of which there is nothing left butevils and falsities.57.@THE FOURTH STATE OF THIS CHURCH WAS THE PRO­FANATION OF HOLY THINGS, AND THEN WAS ITS CONSUMMATION,OR NIGHT. Vastation and consummation differ from each other,as do the shade of evening and the thick darkness of night ; forvastation is a receding from the Church, but consummation acomplete separation from it. Vastation, therefore, is as whenanyone descends from heaven but not as far as to hell, andtarries in the middle, standing near both; but consummationexists when anyone, standing thus, turns his face and breast tohell, and his back and the hinder part of his hsad to heaven;in like manner as happened with the Dragon and his angels67
    • 57 -58] THE CORONISwhen they were cast down out of heaven (concerning which seeRev. xii): while they were fighting with Michael, they were inthe middle; but when vanquished, they were in hell. Vastationtakes place when man looks upon the holy things of the Churchfrom falsities and falsified truths; .but consummation when he2 lives in evils or in adulterated goods. But, that the differenceand distinction between the state of vastation and the state ofconsummation may be still more clearly grasped, it shall beillustrated by comparisons. The state of vastation may be com­pared with a certain garden, or grove, round a temple-whichgarden, by reason of the Divine worship performed in the temple,is regarded as holy-in which are places for drinking, feasting,dancing, and histrionics and farce, with spectators in the courtsand windows of the temple; but the state of consummation maybe compared to the same garden, or grove, in which are satyrsand libertines, with harlots and witches, who all together enterthe temple dancing, and there celebrate profane revels, as the:l Pythons in their sabbaths. The state of vastation may also becompared with a hostile army, when it enters the suburbs ofa besieged city and rules them; but the state of consummationmay be compared with the same army, when it has demolishedthe wall, and rushes into the city and gives the inhabitants overto destruction. The state of vastation may further be comparedwith a ship upon sandbanks, or a sandy shore, when it is violentlybattered there, and tossed up and down, and the steersman,captain and sailors bewail on account of their danger; but thestate is one of consummation when the ships keel is fretted awayby the gravel beneath, and the ship, being shattered and piercedwith holes, sinks, and those on board, and the cargo, perish in~ the waves. The state of vastation may be compared with everydisease which invades the members, viscera and organs of thebody, by reason of which the patient apprehends death, consultsa physician, takes medicines, and all the while lies in bed inhope of recovery ; but the state of consummation may be com­pared with the same disease when it invades the breast, wherethe heart and lungs reside as in their tabernacle, into whichwhen the disease penetrates, it makes an end of the life of thebody.58. The state of consummation of the Israelitish Church isdescribed in both the historical parts of the Word, and its pro­phetic parts: in the prophetic, by the atrocious deeds of the~inEs, first of those of the Israelites, and afterwards of those ofthe Jews, by whom and under whom the land is said to havebeen profaned. But it is needless to recite them, because they68
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [58are well known; only those passages from the prophetic partsshall be adduced in which the consummation and devastationof that Church are treated of. In these passages by " earth"and "land," "Zion," "Jerusalem," "cities," "mountains,"" hills," " valleys," and" rivers," similar things arc signified asabove (n. 55).The following arc from the prophetic parts of the Word:I saw the earth, and behold it was empty and void; and towardsthe heavens, and their light was not. ... I saw, when, behold,Carmel was a desert, and all the cities were desolated at thepresence of Jehovah.... For thus hath Jehovah said, The wholeland shall be wasteness, yet will I not make a consummation. Forthis shall the earth mourn, and the heavens above be blackened.. . . Thou, therefore, that art vastated, what wilt thou do?(Jer. iv 23-31; v 10,18).The lion hath come up from his thicket, and the destroyer ofnations . . . hath gone forth from his place, to reduce the land toa waste. . .. In that day ... the heart of the king shall perish,and the heart of the princes; and the priests shall be astonished(Jer. iv 7, 9).In that day, every place where there were a thousand vinesshall be . . . for thorns and briars, . . . because all the land shallbe thorns and briars (Isa. vii 23, 24).A voice of the cry of the shepherds and . . . of the powerfu Iones of the flock, for J ehovah layeth waste their pastures: whencethe sheepfolds of peace were devastated. Jehovah hath forsakenHis tabernacle, for their land was reduced to a desolation (Jer.xxv 36-38).This house shall be like Shiloh, and Jerusalem shall be adevastation (Jer. xxvi 9; xxvii 17).Jerusalem, and all the cities of Judah, shall be a desolation anda devastation in this day, because of the wickedness of your works;... your land is become a desolation, an astonishment and a curse(Jer. xliv 2, 6, 22).I will give the land to devastation, because they have committedtransgression (Ezek. xv 8).They shall be devastated in the midst of the devastated lands,and her cities in the midst of the desolated cities. ... Then I willmake the rivers drought, . . . the land into the hand of the evil,and I will vastate the land and the fulness thereof (Ezek. xxx 7, 12).When I shall extinguish thee, I will cover the heavens, and willmake the stars thereof black. I will cover the sun with a cloud,and the moon shall not cause her light to shine; ... and I willset darkness upon the land ... when I shall bring on thy breakingup (Ezek. xxxii 7-9);I See R.V . margin.69
    • saj THE CORONISin like manner as the Lord foretold concerning the consummationof the present Christian Church (Matt. xxiv 29).I will give Mount Seir to wasteness and to devastation.... Iwill make thee the wastes of eternity ... (Ezek. xxxv 3, 4, 7, 9,12, 14, 15).In that day they shall bring up a proverb against you ... andsay, In vastating we are vastated (Micah ii ,4).Fear and the pit have taken hold of us, devastation and breakingup (Lam. iii 47).The mountain of Zion is vastated (Lam. v 18).Thine iniquity is consummated, 0 daughter ofZion (Lam. iv 22).Woe to the sinful nation, heavy with iniquity; ... they haveprovoked the Holy One of Israel. ... From the sole of the footeven to the head, there is no soundness; . . . your land is asolitude.... The daughter of Zion is left as a tent in a vineyard,... as a besieged city (Isa. i 4-8, and following verses).What will ye do in the day of visitation and devastation? ...Consummation is finished, justice is overwhelmed; for the LordJehovih is making a consummation and decision in the whole land(Isa. x 3, etc., 22, 23).I have heard a consummation and decision from the LordJehovih of hosts in the whole land (Isa. xxviii 22).The prophet fell upon his face, and said, Lord J ehovih! Thou artmaking a consummation with the remnants of Israel (Ezek. xi 13).My sanctuary was profaned, and the land ofIsrael was devastated(Ezek. xxv 3).Were even Noah, Daniel and Job in the midst of it, ... theyonly shall be delivered, but the land shall become a desolation(Ezek. xiv 14, 16).4 The completion of the consummation of the Israelitish andJewish Church was accomplished when the Lord our Saviour,after receiving the sponge of vinegar, cried out upon the cross,It is consummated (John xix 29, 30);_. foe it is said in David :They gave gall for My meat, and in My thirst they gave Mevinegar to drink: .•. let their habitation be devastated (Psalm~ lxix 21, 25).And in another place:Without cause have they hid for Me the pit of the net; withoutcause have they digged for My soul. Let devastation come uponhim before he is aware; ... let him fall into devastation....Rescue My soul from their devastators, and My only one,-that is,the Church-from the lions whelps (Psalm xxxv 7, 8, 17).70
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [58-59I will make Jerusalem heaps, a habitation of dragons; I willreduce th e cities of Judah to a waste; ... behold, I am feedingthem, even this people, with wormwood, and I will give themwaters of gall to drink (Jer. ix 11-15).Full consummation, after this, is described in Hosea thus :The sons of Israel shall sit many days: no king, no prince, nosacrifice, no image, no ephod, and no teraphim (Hosea iii 4).Such is their state at the present day. There is no need to adducemore passages. The passages in which the vastation, desolationand consummation of this Church are further mentioned, shallbe only named: as, for example, Isa. ix 13-21; xxii 4-14:Jer. vii 31-34; xxv 33; xlvii 4: Ezek, xiii 14, 15; xiv 8, 15;xix 7; xxv 12, 13; xxvi 2; xxix 9, 10, 12; xxxii 12, 15: Joel i15-20; ii 3; iii 19: Nahum i 8, 9: Zeph. i 15; ii 9 : Lam. i 16:Psalm lxxiii 17-19; lxxiv 3. The devastated are also called" thrust through" 1 (Ezek. xi 6, 7; xxi 30, 34; xxvi 6; xxviii8,23; xxxi 17, 18; xxxii 20, 21, 22, 23, 24, 28, 29, 30, 31, 32;xxxv 8 : Zeph. ii 12: Lam. iv 9: Psalm lxix 27: and in otherplaces). They are said to be "thrust through" because a" swo;:,.q;: by which this is done, signifies falsity destroying truth.59.~BEFORE THIS STATE, AND AFTER IT, PROMISE WASMADE OF THE COMING OF THE LORD J EHOVIH INTO THE WORLD,AND OF A NEW CHURCH AT THAT TIME, WHEREIN JUSTICE ANDJUDGMENT SHOULD REIGN. It is known, from the reading of theprophetic Word of the Old Testament, that, in many placesthere, the Coming of our Lord is foretold, and also that theLord is there designated by various names; as, that He is called"Jehovah Zebaoth," "Jehovah our Righteousness," " J ehovahour Saviour and Redeemer," "Lord Jehovih," "Adonai,"" Immanuel " or " God with us," " God of Israel," " Holy Oneof Israel," "Rock of Israel," " M essia h " or "Anointed ofJehovah,"" King,"" David,"" Mighty One ofJacob," " Shep­herd of Israel," "High Priest," "Priest after the order ofMe1chizedech," "Son of God," "Son of Man," "Angel ofJehovah," "Angel of the Covenant," the "Grand Prophet,"" Shiloh " ; also, in Isaiah, " Counsellor," " Prince of Peace,""Father of Eternity"; and in the New Covenant, "JesusChrist," and" Son of God." That our Lords Commg was fore­told in very many places in the Prophets, will be seen from thepredictions adduced in the following pages. But it may be asked,1 In most of these passages our ordinary Bibles have" slain "; but YoungsLiteral Translation rifthe Bible has" pierced," which, of course, is the same as" thrust through."c.-6 71
    • 59] THE CORONISWhy was such frequent prediction of His Coming made? T~ewere many reasons, some regarding the Israelitish and Jewishpeople, and some regardmg-rrie ChrIStian eople aftertIle""m.2 But we will recount the reasons which especially regarded theIsraelitish and Jewish people. The First was that, by His beingnamed and recalled to mind, they might be kept in the interiorworship of Jehovah, since, without that, there was no entranceofJ ehovah to anyone of them, nor approach of anyone of themto Jehovah. The case was then as it is at this day,that no one hath seen God the Father; the Only Begotten Son,who is in the bosom of the Father, He hath set Him forth (John i18; v 37);and again:No one cometh to the Father, but by Me (John xiv 6).The Second reason regarding that people was, that the repre­sentative types of their Church, which all looked to our Lordand to the Church to be established by Him after His Coming,might serve them as so many signs and symbols of their worship;consequently, that they might acknowledge Him when Hecame, and suffer themselves to be introduced into the internalsof the worship of Him, and, together with the nations thatsurrounded them, become Christians. The Third reason was that,by calling to mind His Coming, somewhat of the notion, or idea,of the resurrection and eternal life might find entrance into theirthoughts. For who of them could not have thought interiorlyin himself, or in his heart, " What is the Messiah to us after weare dead, unless we return then, see His glory and reign withHim?" From this source was derived their superstition, that,at that time, they were to be raised again, everyone out of hisgrave, and return to the land of Canaan. The Fourth reason wasthat they might be succoured and healed in th~ir state ofvastationand oppression, when they were in temptations and afflictions,like their fathers and brethren in the wilderness (Num. xxi 1-9;John iii 14, 15); for, without such succour and healing, theywould have cast aspersions against J ehovah, and departed, incrowds, from the representative worship of Him to idolatry.3 Indeed, temptations and afflictions, in the state of vastation andoppression, are nothing else than combats of the Lord with theDevil respecting man, that is, respecting his soul, which is topossess it; of which state it may be said, that the God of Israel,or the Lord the Messiah, stands on one side, and Beelzebub andthe Serpent, the Devil, on the other, and that the latter casts72
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [59forth out of his mouth blasphemies like a flood against the Lord,but that the Lord turns them aside and bears them away, andthus delivers man from spiritual captivity and slavery. Thiscombat is felt in man as if waged by himself. That temptationis such a combat, and that there is such a perception by man,and hence co-operation, I can avow, for, having often experiencedit, I have known it perfectly. That it is carried on outside man,and is felt in him as if by himself, and that man is standing inthe middle, and co-operates, is for the end that recompense maybe ascribed to him when he conquers; but only that manconquers who looks to the Lord, and trusts in Him alone forhelp.4 That everyone who calls upon the Lord in temptations,conquers, but that otherwise he yields, shall be illustrated bycomparisons. It is like a ship hurled by storms near the rocks:unless the captain knows how to divert it from its danger, andto direct it to an outlet and thus to port, it must be lost. It islike a city besieged by enemies: unless there be escape or aidsomewhere, the commander and his garrison become hopelessand disheartened, and yield themselves prisoners, and surrendertheir lives to the will of the enemy. It is like a person on ajourney entering unawares into a cottage where there are robbers,unless, when he is shut in, a friend come and knock at the door,or show himself at the window, and thereby terrify those villainsand rescue him from ill-treatment. It is like a person fallinginto a cave where there is a bear with cubs, or into a pit wherethere are a wolf and a leopard, if his father, or brother, on seeingthis, do not immediately let down to him a ladder, or a rope,and draw him up thence. It is like a person who stands, orwalks, in the day-time, in a thick fog, who consequently doesnot know which way to turn, unless he light a lamp, and therebyshow himself the place where he stands or the way in which heshould walk. It is like being in the depth of winter, and shortof provisions, if not supported by the hope of a harvest to come,on the return of summer. So, again, it is like a person wanderingat midnight in a wood, unless he comfort himself with the hopeof day, and in that hope goes to lie down, and sleeps quietly tillmorning. It is also like one, who, for the sake of salvation, isdesirous ofbeing instructed in the things ofthe Christian Religion,and who meets with mitred doctors and laurelled teachers, whoexpound them by terms borrowed from metaphysics, and wrapthem in mysteries, unless there be some other person to explainthose terms, and thereby unravel the perplexities, and to setforth from the Word, thus from the Lord, the holy things of the73
    • 59-60] TIlE CORONISChurch, in clear light: would he not otherwise be bewilderedby the falsities respecting faith, and the other dogmas whichdepend on the faith laid down, just as the links of a chain hang5 together unbrokenly from a hook fixed to the wall? The casewould be similar in temptations and the attendant infestationsfrom satans, unless man looked trustingly to the Lord, and fullyassured himself that the whole work and ability of deliveranceare from Him alone. It is for these reasons that the Comingof the Lord is so frequently foretold in the Old Prophetic Word,and for the same reasons also the Lord is proclaimed in the NewEvangelic and Apostolic Word, and his Second Coming foretold;concerning which see the statements following.60. Now follow some things concerning the Coming of theLord collected from the prophecies of the Old Word; namely:Jehovah God said, Lo, I come; in the roll of the Book it iswritten of Me (Psalm xl 7).J ehovah God said to the serpent, . . . Be thou cursed; ... Iwill put enmity between thee and the woman, and between thyseed and her Seed; ~nd H~_shaH t~mple thy head-;--but thou shaltinjure th e heel (Gen. iii 14, 15).----rhe sceptre shall not depart from J udah, nor a law-giver frombetween his feet, until Shiloh come: to Him shall the cleaving ofthe peoples be (Gen. xlix 10)­the prophecy of the father, Israel, concerning his sons.A Star shall rise out of Jacob, and a sceptre shall rise up out ofIsrael (Num. xxiv 17).Jehovah thy God will raise up unto thee a Prophet out of themidst of thy brethren, like unto Me; Him ye shall obey, . . . andI will put My words in His mouth; ... wh ence it shall come topass, that the man who will not obey His words, I will require itof him (Deut. xviii 15-19).The Lord Himself giveth you a sign, Behold a Virgin shallconceive and bear a Son, and shall call His name, God with us(Isa. vii 14).Unto us a Boy is born, unto us a Son is given, on whose shouldershall be the government; His name shall be called Wonderful,Counsellor, GOD, Hero, Father of Eternity, Prince of Peace: of theincrease of His government ... there shall be no end (Isa. ix 6, 7).There shall come forth a shoot out of the stem of Jesse, and abranch out of his root shall bear fruit; . . . upon Him shall restthe spirit of wisdom and intelligence, the spirit of counsel and might(Isa. xi I, 2).In that day the nations shall seek the Root ofJesse, which standethfor an ensign of the peoples, and His rest shall be glory (Isa. xi 10).Send ye the lamb of the Ruler of the land, from the rock toward74
    • OR APPENDIX TO THE TRUE CHRISTIAN RELIGION [60the wilderness: . . . His throne is established in mercy, and oneshall sit upon it in truth in the tabernacle of David, judging, andseeking judgment, and hastening justice (Isa. xvi 1, 5).It shall be said in that day, Lo, this is our God for whom we havewaited that He may deliver us; this is Jehovah for whom we havewaited: we will exult and rejoice in His salvation (Isa. xxv 9;xxvi 8, 9).The voice of one crying in the wilderness, Prepare ye the way ofJehovah, make plain in the desert a path for our God.... Theglory ofJ ehovah shall be revealed; and all flesh shall see it together(Isa. xl 3, 5).o Zion, thou evangelizer, get thee up upon the high mountain;o Jerusalem, ... thou that evangelizest, lift up thy voice withstrength; say to the cities of Judah, Behold your God. Behold,the Lord J ehovih cometh in strength, and His arm shall rule forHim; behold His reward is with Him. . . . He shall feed Hisflock like a shepherd; He shall gather the lambs in His arm, andcarry them in His bosom; He shall gently lead the sucklings(Isa. xl 9-11).My people shall know My name in that day; for I am He thatdoth speak; Behold Me. How delightful upon the mountains arethe feet of Him that evangelizeth, that causeth them to hear peace,that evangelizeth good, that causeth them to hear salvation, thatsaith unto Zion, Thy King reigneth.... They shall lift up thevoice and sing; they shall see eye to eye that Jehovah is returnedto Zion. He hath comforted His people, He hath redeemedJerusalem: . . . all the ends of the land shall see the salvation ofour God (Isa. lii 6-10).Say ye to the daughter of Zion, Behold, thy salvation cometh;His reward is with Him, and the recompense of His work beforeHim (Isa. lxii 11).Shout for joy and rejoice, 0 daughter of Zion; behold, I come,that I may dwell in the midst of thee; ... then many nationsshall cleave to Jehovah (Zech. ii 10, 11).Rejoice greatly, 0 daughter of Zion; shout, 0 daughter ofJerusalem; behold, thy King cometh to thee, just (Zech. ix 9).Behold, the days come ... when I will raise up to David arighteous Branch, who shall reign a King and prosper, and He shallexecute judgment and justice in the land; ... and this is Hisname, ... Jehovah our Righteousness (Jer. xxxiii 5,6; xxiii 15, 16).Behold, I send My angel, who shall prepare the way before Me;and the Lord whom ye seek shall suddenly come to His temple,and the Angel of the covenant whom ye desire, behold, He shallcome (Mal. iii 1).Thou Bethlehem Ephratah, it is little that thou art among thethousands of Judah; out of thee shall One go forth unto Me, whowill be Ruler in Israel, and whose goings forth are from of old,from the days of eternity.... He shall stand and feed the flock75
    • 60] THE CORONISin the strength of J ehovah, . . . and shall increase even to the endsof the land (Micah v 2, 4).I anoint My king upon Zion.... I will proclaim concerningthe statute, Jehovah saith unto Me, Thou art My Son, this dayhave I begotten Thee; ask of Me, and I will give the nations forThine inheritance, and the ends of the earth for Thy possession .. . . Kiss the Son, lest He be angry, and ye perish in the way; ...Blessed are all they that put their trust in Him (Psalm ii 6-12).Behold, the God of my salvation! I will trust and not be afraid.. . . Cry out and shout for joy, 0 inhabitant of Zion; for greatis the Holy One of Israel in the midst of thee (Isa. xii 2, 6).In that day a man shall look to his Maker, and his eyes shall haveregard to the Holy One of Israel (Isa. xvii 7).My Beloved had a vineyard in a horn of [the son of] oil (Isa. v l ),Jehovah Zebaoth, Him shall ye sanctify.... He shall be fora sanctuary, although for a stone of stumbling, and for a rock ofoffence, .. . and for a gin and for a snare to the inhabitant ofJerusalem (Isa. viii 13, 14; Matt. xxi 42-44; Luke xx 17, 18).The people that walked in darkness shall see a great light; theythat dwell in the land of the shadow of death, upon them shall thelight shine (Isa, ix 2).Out of Zion .. . God shall shine forth; our God shall come,and shall not keep silence (Psalm 1 2, 3).The vision is yet for the appointed time, and speaketh out to theend; yet it shall not lie: though He tarry, wait for Him; becauseHe will surely come, He will not delay (Hab. ii 3).o Jehovah, I have heard Thy fame; I have revered, 0 Jehovah,Thy work, ... make it present in the midst of the years. . . .God shall come from Teman, and the Holy One from MountParan. His glory covered the heavens, and the earth was full ofHis praise. His brightness shall be as the light; rays [comingforth] from His hand; and there is the hiding of His strength(Hab. iii 2, 3, 4).Thus said the Lord Jehovih, Behold, I will lay in ~iQ.v. for afoundation a stone, a tried stone, a precious corner-jstonejof well­established foundation; ... then I will set judgment to the rule,and righteousness to the plummet (Isa. xxviii 16, 17).The Lord, appearing above the mercy-seat (Ezek. i 26-28), isdescribed as to the Word, and is called" Lord Jehovih " (Ezek. ii4; iii 11,27; iv 14; v 7,11; vi 3,11; vii 2, 5; viii 1). InIsaiah liii, throughout, the Lord is treated of, and the state ofHis life in the world is described by the following expressions:That He had no form nor comeliness; He was despised and notesteemed; He was wounded on account of our transgressions,an~d foiOi:ifiniquITies; ]enovan-causeathe mlqUlties ofus all to meet in Him; He was led as a lamb to the slau hter;He was cut off out of the land ofthe li~ing; because He placed76 --­
    • OR APPENDIX TO TIlE TRUE CHRISTIAN RELIGION [60their uilt on His soul His days should be prolonged; also, forthem He poured out His soul even unto death; He was numbered )with the transgressors, and . interceded for the trans ressors(Isa. liii 1-12).I have called Him forth in righteousness.... He shall buildMy city; and He shall send away My captivity, not for price norfor reward.. . . Verily, Thou art a God that hidest Thyself, 0God of Israel the Saviour (Isa. xlv 13, 15).I have caused My righteousness to draw near, ... and MySalvation shall not tarry (Isa. xlvi 13).As for our Redeemer, Jehovah Zebaoth is His Name, and theHoly One oflsrael (Isa. xlvii 4).o Jehovah, our Lord, how excellent is Thy Name in all theearth! giving to it honour above the heavens.... Thou hastcaused Him to lack little compared with the angels, but Thou hastcrowned Him with glory and honour; Thou hast made Him tohave dominion over the works of Thy hands, Thou hast put allthings under His feet (Psalm viii I, 5, 6, 9).God . . . shall come down like rain among the herb. . . . Heshall have dominion also from sea even to sea, and from the rivereven to the ends of the earth. The barbarians shall bow themselvesbefore him, and his enemies shall lick the dust; the kings ofTarshishand of the Isles shall bring their present; the kings of Sheba andSeba shall offer their gift; all kings shall bow themselves to him,all nations shall serve him; for he shall deliver the wretched, whohath no helper.... He shall redeem their soul from deceit andviolence: ... His name shall be to eternity; he shall have thename of a son 1 before the sun, and men shall be blessed in him.. . . Blessed be God, the God of Israel: . . . blessed be the nameof his glory ... the whole earth shall be filled with his glory.Amen and Amen (Psalm Ixxii 6, 8, ID, 12, 18, 19).I have made a covenant with My chosen.... Thy seed will Iestablish even to eternity, and I will build up Thy throne fromgeneration to generation; ... and the heavens shall confess Thywonders (Psalm Ixxxix 3, 4, 5).* * * * * * *[The rest is missing.]I See for the word" son" A.V. margin.77
    • INDEX OF SCRIPTURE REFERENCES*** The numbers of the verses being printed in heavy type, thus 1, 2, 3,indicates that theuery words of the verses are qu oted in the paragraph mentioned.When the numbers of the verses are printed in thin type, thus I, 2, 3, itindicates that the substance of the verse is given, but not the very words.Thin Italic type, thus 1, 2, 3, signifies that the verses so indicated are merelyreferred to--not quoted, either substantially or verbally.REFERENCES TO THE WORDGenesis Exodus-continued1,2 23 xx 1-18. 4926,27 25 4,5 43ii 7 25 5,6 358-10, 11, 12, 16, 17 27 xxiv 7,8 50iii 1-6 29 xxv 40 375 38 XXVI 30 3769-13, 14-19,231414, 151522333125603726NumbersXI 5,6,32-35XXI 1-9XXIV 5,61722592760viixxii5-891191-73435353549Deuteronomyv 8,99,10.xviii 15, 18, 19.xxxii 2-443356053xiiixivxvii10(chapter cited)1-14 .41415015, 18, 30 .Joshua2xviii 1-3 49 Book cited. 412 49 3 seq. and 11 493 49 v 13,14 4913,14,17,19,20,22,26, xxiv 24,25 50xix33 .I18494949JudgesBook cited. 41(chapter cited) 41 Samuelxlix 10 60 xxiii 3 23,4 5,53Exodusiii 1,2-4, 13, 1416,17. 49491 Kings1-13.x 41xiv (chapter cited) 34,41 PsalmsXVI 31 20 i 3 7xvii 6 2 ii 6,7,8, 12 60xix 9-11 , 16, 18 49 viii 1,5,6,9 . 6078
    • INDEX OF SCRIPTURE REFERENCESPsaltns--£ontinuedXIX 14 2xxx 5 5xxxv 7,8,17 58xl 7 60xlvi 5 5I 2,3 6010,11 3li 10 23Ixviii 9,10. 3Ixix 21,25 5826 58Ixxii 6, 8, 10, 12, 18, 19 . 60Ixxviii 17,19 58!xxiv 3 5818,19 3Ixxviii 35 2Ixxxix 3,4,5 60cii 18 23civ 28,30 23cxviii 22 2Isaiah4,6,7,8 58v 1 603,4,6,9, 12 56vi 9-12. 56vii 14 6018,19 5623,24 58viii 7,8 3413,14 6014,15 2IX 2 606,7 6013--21 58x 3,22,23 58xi 1,2 6010 60xii 2,6 60xvi 1,5 60xvii 4-6,9-14 . 567 6014 5XXI 11,12 5xxii 4-9 56XXll 4-14. 58xxiv 1, 3, 5, 12 56xxv 9 60xxvi 8,9 60xxviii 15 3416,17 .2,6022 58xxix 10-12 56Isaiah-continuedxxx 28 34XXXlll 8,11. 56xl 3,5 609,10,11 60xli 20 23xlii 5 2314,15 56xliii 1,7 23xlv 12,18 2313,15 60xlvi 13 60xlvii 4 60xlix 17,19 56li 3 2719 56lii 6-10. 60liii 1-12 . 60(chapter cited) 60Ivi 8,9 3Iviii 11 27lix 2, 5, 7, 9, 10 56!xii 11 60Ixiv 10,11 56Ixv 17 1417,18 23Ixvi 22 14,23Jeretniahii 15 56iv 7,9 5813,14 5623, 26-28, 30 5823,27,28. 23v 10-18 58vi 7,8,26 56vii 31-34 58ix 11,15 5819 56x 20,21 5622 56xii 10-13 56xviii 15, 16 56xix 8 56XXlll 5,6 60xxv 9-11, 18 5611 5633 5836-38 58XXVI 9 58xxvii 17 58XXXI 12 27XXXlll 15,16 6020,21,25. 579
    • INDEX OF SCRIPTURE REFERENCESJ eremiah-colllinu3dxliv 2, 6, 22 562,6,22 58xlvii 2 344 58xlviii 3,5,8,9, IS, 18 5629 56Lamentations16 58III 47 58iv 9 5822 58v 18 58Ezekiel26-28 60ii 4 60III 1l,27 60iv 14 6017 56v 7, 11. 60vi 3, 11. 606 5614 56vii 6,7,10 52,5 60VUl I 60x (chapter cited) 56xi 6,7 5813 58XII 19,20 56Xlll 11,13 3414, IS 58xiv 8, IS. 5814,16 58xv 8 58xix 7 58xxi 30,34 58xxiii 33 56xxv 3 5812, 13 58xxvi 2 586 58xxviii 8,23 . 5812, 13 2712, 13, 14, 15 4113, 15 23xxix 9, 10, 12 . 58xxx 7, 12. 58xxxi 3,5,6, 13 33,6,8,9 418,9 2717, 18 58Ezekiel-colltinuedxxxii 7-9 588 512, IS 5820-24, 28--32 58xxxiii 24,28,29 . 56xxxv 3, 4,7,9, 12, 14, IS 588 58xxxix 17,21 3Daniel11 31-35,44. 232 37IV 7-13. 3vii ~ 4-7, 9,10,13,14 3Vlll 14,26 5IX 26 34xii 7 5Hosea11 18,19 3iii 4 58VI 2,3 53Vll 13 56x 14 56xii 2 56Joel6,7 5610 5615-20 58ii 3 5820 5621,22 3III 19 58Amosv .9 5620 5vii 9 56Vlll 9 5Micahii 4 58v 2,4 60vi 13, 16 56VII 13 56Nahumi 8 348,9 58Habakkuk3 5611 3 60III 2-4, 13, 18, 19 6080
    • INDEX OF SCRIPTURE REFERENCESZephaniahi 15ii 912iii 5Haggaii 4,9Zechariahii 10,11vii 14ix 9X 3,4XI 2,3XIV 7Malachiiii 1Matthewii 1-12.xxi 4242-44XXIV 15,3929xxv 13Mark12,13XIJ 10,11XUl 35XVI 15LukeXVI 26xvii 34xx 17,1817,18John1-412, 13REFERENCESActsiv 11,121 Corinthiansx 42 Corinthiansv 17Galatiansiv 4585858556605660256560412603458532532052605425J otui-s-continuedi 18 59iiivviviiiviii3 213, 4, 9, 10, 12 . 5414,15 5927 2537 5931, 32, 49-51, 58 2256 2512 5456,58 49ix 4 5XlI 35,36,46. 54xiv 6 5920 5120 15,25xv 4,5 154,5,7 255 255,6 47xvii 23,26 1526 25XIX 29,30 58ApocalypseiiiiiXXlIxiiiXVllxxiXXlI7 2714 36 59 3214 5(chapter cited) 571,2 34 3314 481 14,232 189 4823-25 51,2 716 5TO THE APOSTOLIC WORDEphesians2 i 10 5ii 20-22 2.2, 531 Peterii~ 232 Peter5 iii 13 14,2381
    • THE CONSUMMATION OF THE AGE, THE SECOND COMINGOF THE LORD, AND THE NEW CHURCH: 1[being, apparently, a sketch oJ the last work projected by Swedenborg]The Consummation of the Age, foretold by the Lord in Daniel,chapter v, and in Matthew, chapter [xxiv] -by means oJ articles.The Second Coming of the Lord, foretold by the Lord in theProphets, the Evangelists, and by the Apostles-by means oJarticles.The Lords New Church, announced by the New Jerusalem inthe Word of both Testaments, and described in the Apocalypse­by means oJ articles.Invitation to the whole Christian world to that Church, andexhQrt;.tion to recei;"ctheLord worthily.One memorable matter: that all things of the New Church~pe-ear b.e[ore every enlightened man, in the light of truth; RI!!,~oon as subjected to the present-day orthodoxy of the Church,the light of truth becomes shade.T he particulars of the doctrine of the New Church are to beset forth in order; likewise, those which are of the orthodoxyof the old.1 The original of this document was at one time in the Library of CountEngestr6m; but its present whereabouts is unknown. It is supposed to havebeen removed to the Royal Library in Stockholmvbut is not to be found there.The only Latin text availableis in an artlcHy the late Rev. lames Hyde, inThe New-Church Magazine for 1903, p. 234.85
    • ®THE ABOMINATION OF DESOLATION, THE CONSUMMATIONOF THE AGE, AND THE FULNESS OF TIME1. Concerning the Consummation of the Age, and theAbomination of Desolation at the time.2. There is no cognition 1 of God, but such as is erroneous,false, and entirely worthless; no cognition whatever of Omni­potence.3. No cognition of the Lord.4. No cognition of the Divine Human, but such as is historical.5. No cognition of the Holy Spirit.6. Hence, no cognition of the Divine Trinity.7. No cognition of the holiness of the Word.8. No cognition of Redemption, but such as is false.9. No cognition of Faith, but such as is perceived by a blindman, which is n0I!.e. It is similar with all things which dependupon that faith, and which from" God" are called Theological,from the "Church" Ecclesiastical, and from the "Spirit ofGod," by which they are inspired, Spiritual.10. No cognition of Charity.11. No cognition of Free-determination; and hence no humanwill; and therefore man is not man.12. No cognition of Repentance, except oral; which is notRepentance.13. No cognition of the Remission of Sins, and hence nocognition of Conversion.The term cognitiones, here used in the Latin, is translated "cognitions "to distinguish these knowledges from those that are meant by the Latinscientifica also used in the Writings of Swedenborg. Two of the meanings mostcommonly associated with cognitiones are (i) a particular species of knowledge,as knowledges of the Word, of good and truth, or of spiritual things (A.C. 24,3665,9945 ; N.].H.D. 51; H.H. 111,351,469,474,517,518); and (ii) ahigher tYPL.-Qfj=ledg.e which is from understanding and perceptio-;i"(tLQ,.J486-14[l; H.H. 110, ,353). ~861
    • THE ABOMINATION OF DESOLATION14. No cognition of Reformation and Regeneration.15. No cognition of the Imputation of good and evil; thus,no Judgment.16. No cognition of Heaven and of Hell.17. No cognition of Mans state after death; and hence nocognition of salvation and eternal life.18. No cognition of Baptism and the Holy Supper, which arescarcely anything but ceremonies. ­19. No cognition of the Law but such as is erroneous.20. No cognition of the Gospel-which is, that man can beregenerated, and thus saved-except such as is erroneous.21. There is no doctrine of Theology; thus consummation isso complete that not any truth whatever remains; which is whythe Christian Religion is rent into so many heresies.22. The Catechism is not anything.23. The whole Word is not anything.24. It follows hence that there is ng Religion, Church,Worship, Ministry;25. Because from all that precedes, it follows that there ismere Predestination.26. It hence follows that in the above Church there remainsnot a grain of truth; thus, that it is the Abomination ofDesolation.27. The sayings of the Word burst with the sound of a loudreport, when they are sent towards heaven by those who havestudied modern orthodoxy-from experience.28. Falsities ~ust b~~~a<!ic.!!!~Q _befor~ truths are implanted.29. The "fulness of time" is the consummation, becausetime signifies the state of the Church; wherefore we read inRevelation, " time shall be no longer," neither morning nor day,but night; neither spring nor summer, but winter. The like issignified by " for a time, times, and half a time."30. This state of the Church was foretold by the Lord throughDaniel, and in Matthew, and in seven chapters in the Apocalypse,which are to be quoted.31. The religion of this Church is not to be implanted bymeans of miracles, but by the Word, and by means of ligh.ttherein from the Lord. This light enters and remains to eternity;but religion by means of miracles extinguishes this light, and,because it places the miracles before itself, therefore it perisheswith a loud report (compare Matt. xxiv 24, 25).c.-7 87
    • THE ABOMINATION OF DESOLATION[32.] I have spoken with Paris, whose miracles occupy twovolumes, as to how he wrought his miracles-that it was donethrough spirits who entered into mans memory.I Franc;ois de Paris, who is referred to here and in " Invitation to the NewChurch," nn. 29 and 55, and in Swedenborgs letter to Venator, was a Jansenist.The miracles at his tomb in the cemetery of St Medard, Paris, led to petitionsfor his canonization. See the volume entitled Recueil des Miracles Optfres auTombeau de M. de Paris, • . . Diacre, MDCCXXXII. The petitions wereignored. The first of the two volumes referred to by Swedenborg was publishedin 1737, and bears the title, La Veri/! des Miracles Optfres par lTntercession deM. de Paris. Demontree conire M. lArchevque de Sens. Ouorage dedi! au Ray parM. de Monigeron Conseiller au Parlement, A Utrecht chez; les Librairies de la Com­pagnie, MDCCXXXVII. The second volume, without the dedication to theKing, and referring also to the Convulsionnaires, was published in 1741. Athird volume followed in 1747. See article by the Rev. E. J. E. Schreck, inThe New-Church Review of Boston, Mass., D.S.A., for October 1906.88
    • THE ABOMINATION OF DESOLATION1. The Consummation of the Age, and the Abomination ofDesolation at the time.2. No cognition of God except what is erroneous; therefore,also, no cognition whatever concerning Omnipotence.3. No cognition of the Lord.4. No cognition of the Holy Spirit.5. Hence, no cognition of the Divine Trinity.6. No cognition of the holiness of the Word.7. No cognition of Redemption.8. No cognition of Faith.9. No cognition of Charity.10. No cognition of Free-determination.11. No cognition of Repentance.12. No cognition of the Remission of Sins, and hence nocognition of Conversion.13. No cognition of Regeneration.14. No cognition ofImputation.IS. No cognition of Heaven and Hell.16. No cognition of the state of Man after death; and henceno cognition of salvation and eternal life.17. No cognition of Baptism.18. No cognition of the Holy Supper.19. No cognition of the Law except what is erroneous.20. No cognition of the Gospel-which is, that man can beregenerated, and thus saved-except what is erroneous.[21.] There is no doctrine of Theology; thus the con­summation is so complete that not any truth remains; which iswhy the Christian Religion is rent into so many heresies, con­cerning which . . .89
    • WHAT THE" CONSUMMATION" AND" DESOLATION" IS, ANDTHE "FULNESS OF TIME"1. There is no cognition of God except what is false, andentirely worthless.2. No cognition of the Divine Human of the Lord except whatis historical.3. No recognition of Redemption except what is false.4. No cognition of Faith, except such as is seen by a blindman, which is none: it is similar with all things that dependon this faith, and are called Theological from "God," andEcclesiastical from the "Church," and Spiritual from the" Spirit" of God, by whom they are inspired.5. There is no Charity.6. No Free-determination, thus no human will, and thus manis not man.7. No Repentance, except oral; which is not Repentance.-. No cognition of the Remission of Sins.8. No Reformation and Regeneration.9. No Imputation of good and evil, thus no Judgment.10. Baptism and the Holy Supper scarcely anything butceremonies.11. The Catechism not anything.12. The whole Word not anything.13. Hence it follows that there is not any Religion, Church,Worship, Ministry.14. Since from all these it follows that there is mere Pre­destination,15. it follows, that in that Church there remains not a grainof truth; thus, that it is the Abomination of Desolation.16. H ence are so many heresies.17. The things said in the Word, when sent towards heavenby those who have studied present-day orthodoxy, burst with aloud report-from experience.18. Falsities must be eradicated before truths are implanted.[19.] The "fulness ciC-timeiSCons~ation, because" time" signifies the state of the Church; wherefore we read in90
    • CONSUMMATION, DESOLATION, FULNESS OF TIMEthe Apocalypse: "There shall be time no longer," neither morningnor day, but night; neither spring nor summer, but winter. Thelike is signified by, " for a time, times, and half a time."[20.] This state ofthe Church was foretold by the Lord throughDaniel, and in Matthew, and in seven chapters in the Apocalypse­which are to be quoted.[21.] The religion of this [i.e., the New] Church is not to beimplanted by miracles, but by the Word, and by light from theLord therein. This light enters and remains to eternity; butreligion through miracles extinguishes this light; and because itplaces the miracles before itself (compare Matt. xxiv 24, 25), ittherefore perishes with a loud report.[22.] I spoke with Paris.! of whose miracles there are twovolumes, concerning how he wrought his miracles: that it wasdone through spirits who entered into the memory of the man,and [persuaded] him; very many things concerning them. Still,however, Paris did not apply himself to any religion, and hencedid not know anything of the truth of the Church; whereforehe is at the present day with those who are in hell.lSee footnote on p. 88.91
    • vCONCERNING THE CONSUMMATION OF THE AGE, ANDCONCERNING THE ABOMINATION OF DESOLATIONNo cognition of God.No cognition of the Lord.No cognition of the Holy Spirit.No cognition of the holiness of the Word.No cognition of Redemption.No cognition of Faith.No cognition of Charity.No cognition of Free-determination.No cognition of Repentance.No cognition of the Remission of Sins and Conversion.No cognition of Regeneration.No cognition of Imputation.No cognition of Heaven and Hell.No cognition of Mans State after death, and hence ofSalvation.No cognition of Baptism.No cognition of the Holy Supper.It hence follows that there is no Religion, and hence noChurch.Concerning the Lords Advent.Concerning Miracles.Invitation to the whole world to the New Church.-That there is one Shepherd and one flock; that Jehovahis one.92
    • INVITATION TO THE NEW CHURCH ITHERE is no Church truly such, unless God is One, and He,Jehovah God, under a human form.-And thus God is Man, andMan God.The doctrinals contained in THE TRUE CHRISTIAN RELIGION } Ja ree with the doctrinals of those Of the Roman Catholic Church, ~an wiJh_t H:_doc.trinalLoLthos.e_~mong the Protestants whoacknowledgL~--p~r§..<m.aLlllli.Q!Li.!! Christ and a p-roach Christ,aIld tak~~..!:!~arist in two kinds.Various causes why now, for the first time, and not before,those truths of the Church [have been revealed]; among which~s this, _~~~a new Church is not instituted before the former}IChurch is being-ccmsumiiiiifeCI.- - --­lhe-Divine ProvIaence in these matters:From the heresies spread abroad after the time of theApostles.Why the Romish Church was permitted.Why the separation from it took place, and the causes whyit was an unworthy mother.Why the Greek Church separated from the Romish.Various things concerning miracles; that they have destroyedthe Church,-also from the Lords words in Matt. xxiv.All things tended to the invocation of men who were calledsaints.This Church is not instituted and established through miracles,ut through the revelation or the spiritual sense [of the Word],and throu h the introduction of :rpys irit an d at the same timeo ml 0 y, mto tne spInua woiIO, so.tha1(!)might there knowwh,:t - eaven and hell are, an atc.!)might imbibe from theLord immediately in light the truths of faith, where y man IS~led to eternal li~. - . . .The Advent of the Lord-from the Word and the creeds.Invitation to the New Church that men should go t~heLord-from/Rev. xxijand xxii; and also from Chap. i, etc., etc.1 Latin text in Volume recently returned from Upsala to The SwedenborgSociety and entitled Opuscula Varia Swedenborgii, VoJ. n. Aug. Nordenskold.Also in Immanuel Tafe1s Diarium Spiriiuale, App. vii, pp . 142-160.95
    • 1-7] INVITATION TO THE NEW CHURCHHereafter men are not to be styled Evangelicals, R eformed,and still less Lutherans and Calvinists, but Christians.Many things concerning miracles. ­1. That in Christ Jesus, Man is God, and God Man, appearsevidently from the Lords words to His Father,All Thine are Mine, and all Mine are Thine (John xvii IQ).From" all Mine are Thine," it appears that Man is God ; andfrom" all Thine are Mine," that God is Man.2. During mans Eregenerationl the light of heaven, and at thesame time the heat of heaven, is instilled into natural light;which two constitute, as it were, a new soul by means of whichman is formed by the Lord. This ligh t and heat are ins@.e.dthrough the higher mind, which is called t~ sQiritual rIllil9. Byvirtue of this instilling, or insertion, man becomes a new creature,and becomes more enli~_and more intelligent in the thingsof the Church, and in the reading of the Word; and this is thenew understanding and the new will. By means of this lightand this heat, man is afterwards led by the Lord and from naturalbecomes spiritual.r (j) There is a still higher or more interior light and heat,which is called celestial. This is inserted and instilled into theformer spiritual light and heat; ~is are the angels of thethird heaven, who are called celestial.(£> This insertion may be exhibited by a comparison; namely,by the grafting and budding of trees, in that the grafts receive[the sap] inwardly in themselves, according to their form, etc.~ It is to be clearly shown that with.9"!~J the Lords Advent,no one could have been regenerated, and hence saved; and thatthis is meant by " the Lamb taking away the sins of the world."This may be evident from the state of the sl?iriEual world beforethe Lords coming; which was such that not any truth of faithnor good of chari could ass from the Lord to man. (This isto be I lustrated by th e influx of trut an 00 into evil spirits,into the hinder part 0 t err heads, etc.), ­6. Miracles close the internal man, and take away all the. freedetermination by means of which, and in which, man is re­generated. Free determination belongs properly to the internalman; a~d when this is closed up, man becomes external an_dnatural, and such a man does not see any spiritual truth.Mira~~s also are like curtains and bars lest anything mightenter. But this bar, or this bolt, is gradually broken, and alltruths get dispersed.7. By the Church of the present day it is declared, in the words96
    • INVITATION TO THE NEW CHURCH [7-11of Paul, that faith enters by the hearing of the Word; and someadd, by a certain meditation from the Word. But by this is tobe understood that truths ought to be drawn from the Word,and that man ought to live according to them. Then manapproaches the Lord, who is the Word and the 5ruth~ andreceives faith; for all truths are from the Word, which isspiritual light. Thus faith is acquired; because faith is of truth,and truth is of faith, and no_thing is to be believed exce t truth. )8. There are numberless CV1s In error y In man; yea, t ereare numberless evils in each several lust. Every lust of which( man becomes conscious is a mass and heap of many things.These man does not see, but only the one mass. When, there­fore, man by repentance r:.emoves this, the Lord, who sees the(. int~r:i~a!1ti inmost things ofme~.> r:.e~~:,~s those interior things.Unless, therefore, man approaches the Lord, he labours illvainto ~e himself The case herein is the same as that describedin tEe Memorable Relation concerning Turtles (see THE TRUECHRISTIAN RELIGION, n. 462).9. A man who has thoroughly confirmed himself in the faithand doctrine of the present-day Church, may make no accountof repentance, of the law of the Decalogue, nor of works andcharity. For he can sa , " I cannot do good from myself; thesethings are included in faith, whence they proceed one by onewithout my knowing it "; and so forth. This, also, is the source 1of the naturalism which prevails at the present time.10. The" fulness of time" also signifies consummation anddesolation: the reason is that " time " signifi es the state of thel~h (see Rev. x 6; and in Ezekiel). The same also is signifiedby " a time, times, and half a time " [see Rev. xii 14; Dan. vii25; xii 7]. Times in the world are spring, summer, autumn;and the fulness of them is winter. Times as to light are morning,noon, evening; and the f~ss of these is n~ht, etc., etc. Thisis meant by the Lords coming being in " t e fulness of time," or of " t1mes " ; that 1S, wh en there is no long<;£. any trut h of faith and good of charity remaining. (Concerning ,c the 1U:rnFss Iof time," see"Rom. xi 12;25;Ga1. iv 4, and, especially, Ephes. i9, 10; Gen. xv 16).11. The presence of the Lords love is with those who are infaith in Him. This may be clearly understood from the factthat place cannot be predicated of love, nor of faith; for eachis spiritual. That the Lord Himself is present is manifest fromthe consideration that what is s iritual also has no place. Itwas ever so in my own case, when I was in a spintua 1 ea. Ina__word, pre~ence in the spiri!].l.!L...orld is accordLI:.!&-.1Q...love.97
    • 11-14] INVITATION TO THE NEW CHURCHWherefore He is omnipresent; it is not a matter of movingabout: it is in place, but not [a proceeding] througl~_J~lace.It is in space and in extense, but not through space and throughextense.12. The desolation of the truth of the Church may be com­pared with the consummations on earth: namely, heat and allthose seasons [see n. 10, above] are consum mated by winter, ,Ul~t~n comes sJ2tiyg; and light on earth is consummated by nigi}t,ancr then comes morning. Wherefore, the Lord said to thoseunde;.=me altar, ­[that they should rest yet. for a little time, till their fellOW.­servants, and their brethren, who should be killed as the were,should be fulfilled (Rev. vi 11) .(Many passages are to be adduced from the Apocalypse, to theeffect.rhar the Church has been devastated, even dow n to last1thin.g"s.)13. At the present day, the union ofsoul and body is unknown.This is owing to the hypothesis of the learned, es ecially that oft~Cartesiansand others, that the soul is a substance separatefrom tJlelj()ay, in some place or other; when yet the soul isth-e,]inmost man; consequently, is man from head to ~l. Thence itis that, according to the ancients, the soul is in the whole, andin every part thereof, and that in whatever part the soul is notinmostly, there the life of man is not. By virtue of this union), it is that all things of the soul are of the body, and all thin~of~ the body are of the soul; as the Lord~d concerning His~Father, that all His things are the Fathers, and that all theFathers things are His [John xvii 10]. Thence it is that theLord is God, even as to the flesh (Rom. ix 5; - C6loss. ii 9); andthat [He said]," the Father in Me," and" I in the Father" [John xiv 10, 11],thus that they are one.o.@The human mind is of three degrees, which are the0§~a])the spiritual, and_th~ natural. In the first degree is the~ ; in the second, the s irit or mind, in the third is the ~.Iris the same thing, whether you say that mans mind is of treedegrees, or that man himself is. For that part of the bodywhich is in the beginnings-thus where its first is-is called themind. The remaining parts are propagated and continue there­from. What is the mind, if only in the head, except somethingseparated or alien, and in which the mind does not exist bycontinuation? Let autopsy settle it : The origins of the fibres arethe little glands, so-called,of-ihe cortical substance; thence98
    • INVITATION T O THE NEW CHURCH [14-18proceed the fibres; and these, bundled together into nerves,descend and pass throu h the whole body, and arrange andconstruct it. (T he celestial degree in which is the soul or inmost~, is the form of ove 0 t e spintual degree, in whIch is the" ind or spirit: this is the intermedIate man, and is a semblanceI J ~ f wisdom from love; the third degree, in whi ch is the body, which is the ultimate man is the containant of both a art fromitJ-~ t~.o~or::rru:r geSI.ees WO~ ,p!1ot subsist. .nuscan be furthershown from the three heavens, the celestial, the spirity.al, andthe natural, where such men are. VVIiirefore the angels of thehigh~avens are invisible to the angels of the lower if thelatter approach from their heavens.® Thence it may be clearly seen thaUhe body_exists throughJ the soul, as a tree from its, seed. Hence also it IS that a treederives ItS-qualIty from the seea. Inasmuch, therefore, as thesoul of Christ is from the Divine essence, It follows that HISiJOdy )is also.~ All theologians, when preaching, know nothing of thefalsities of .their religion. For they preach that God is one;that the Saviour is to be adored; that man, therefore, ought tQbelieve in the Word and in what is preached; that he ought toexercise charity, and perform repentance, so as to desist fromevils. While so reaching, they remember nothing about threeGods, iibout thei~ qly~ic.iI fiijl li, -!._ClUt lIIlpotence ~n s iritual(things, and about all the rest. But let them know, that the§l~tYwfiiChthey ave i!!iQibed in the schools cleaves inwardly,~and that the oth_er...1hing~o!!!y"!n_ili~th; and that, afterI death, they wIll come mto the m tenor thmgs of their spirit­wherefore, these falsities must be entirely eradica ted. And yetthey continue in the mouth, like the beard on the chin; which,afterwards, as is the custom, is shaved off, and the man thenbecomes beardless.17. When orthodoxy enters and explains those things whichthe priests preach from the Word concerning faith, that we mustbelieve in God; concerning charity towards the neighbour; con­cerning conversion; concerning repentance, and hence the lifeof piety and spirituality-all these things fall, as it were, into aJ:mckl:t· lilld then t~_.~re overthrown, as wh en men destroy abuilding, or house, so that nothing remains but ruins: and thenthey say, "These -ffiingsa re-·not tnitlfs unlessy;u so believe.What does charity matter? or repentance?" etc. The veryWord then falls to the ground, etc. It is as if one underminesa wall by digging ditches under it. All things are overthrown.18. BE-~ a single examp ~_~here sQ!TIeoqJ:--t!reaches devoutly- 99
    • 18-22] INVITATION TO THE NEW C H U R C Hon the above things from th~.JYQrd.; _and,_wQen his orthodox isbroug~l)ear up on them, you will see that all things thatTI( have seen and said are true. (Let an example illustrate this ...)Thus the affirm and then deny, if orthodoxy is in the internalman anot lie a ove-mentlOned preached in the external. Inthis case that which then remains in the external man IS of noaccount.and becomes like froti~-:-It is a~ if th~~e.we;;;~--e;:;th­quake, or as if a ship in the water were wrecked from below.19. A striking example may also be brought from genuineorthodoxy on the subject of faith, charity, and freedom ofchoice, from which example the absurdity will appear plainly.20. That the spiritual things of heaven flow into every man,and that things flow in through the world, is luminously con­firmed thus: that spiritual and natural things flow in conjointly,but that the evil man mverts tne two. Tfrat whICh-is wltlllii"heplaces in his mind without, andtl1at which is without he placeswithin; so that the world is above heaven, or heaven belOw theworld. But the pious and good man receives each in its own lorder in which it flows in: the spiritual things which flow inthr~~gh heaven, k places above iii- hismm , and the naturalthings which flow in through the world, below. This latter manstands erect on his feet; but the former, as it were, upside down.21. The whole of Theology at the present day is nothing butDivine omnipotence. Thus it is asserted: 1. that God givesfaith where and to whom He will; 2. that He remits sins;3. that He regenerates; 4. that He sanctifies; 5. that He imputesand saves; 6. that He will raise the dead bodies from the graves;that He will cause the skeletons to live, and will put into themtheir former souls; 7. that He will destroy the world, togetherwith the sun, the stars, the planets, the earths, and will create anew universe; 8. Since omnipotence is everything, and is theorder which God is, and which is from God in the whole world,JLfollowUn.at .the.-man_o£.the-.ChIJIclLCfln imagine whatever hewill; that he can raise himself even above what is eternal, thatis, above reason; and that, wherever he pleases, he can go counterto reason, and simply declare, "reason must be kept underobedience to our faith. For is not God omnipotent? Who i;;able, or dateS. t reason a ainst His omni otence?" Such areall t mgs of the present-day faith, etc.22. Man cannot discover a single Divine Truth, exc~!J:!.eaPQroach the Lord immediately. The reason is, that the Lordalone is the Word, an t a He is Light and Truth Itself, andthat ~ ~ not become spiritual, except from the Lord only,but remains natural; and the natural man, in spiritual matters,100
    • INVITATION TO THE NEW C HU R C H [22-25sees all things inver~~ly. That this is so, is known from Paul.This is the reason why not a single truth has remained in theChurch, so that there is n~ consummation, desolation, decision,) and fulness. But because the Lord is not dead, therefore therestill remains "a root left in the earth" according to Daniel[iv 15, 23, 26]; also that man desires to die, but is not able,according to the Apocalypse [ix 6]. That which is " left" is thefacult of beLr~g able Fo understand trutn;ana---or~towill good. This--is_" the root that is left."~ - 23.- T he ts of modern orthodoxy object that faith,charity, goo works, repentance, remission of sins, etc ., cannotexist with man before he has received the Holy Spirit. But, ashas been shown, the Holy Spirit is the Divine which proceedsfrom the Lo~; and the Lord is perpetually present with everyman, evil as well as goo. I OU IS presence, no one canrve ; aE...- t e or constantly acts, urges and st!,ives_ to bereceived; wherefore, the presence of the Holy Spirit is perpetual.For the sake of con rmation, this was prove-d-in -t hes pin t; alIworld, in the case of a certain devil, by th e Lords presence beingremoved from him. The devil lay dead, exactly like a corpse.Thousands both of spirrts-and-6f-t c c er saw tlus, and wereastoun e. _.U s_ y virtue of the perpetual presence 0 t e ordthat man ha~ th_e faculty 5>f thinkitrg;-understandmg an wlrrmg.These facul ties are due soleI to the influx of jf~from the Lord.Both Luther and M elanchthon were present, and at this werenot able to open their mouth.24. The onl y c~e why the Reformation took place was that 11the Word, "WIiich lay buried, mi ht be restored to the world.For many centuries it had een in the world, but at length itwas entombed b the Roman Catholics, and not a single trutho the Church could be roughTforth from it. The Lord couldnot be known, but the Pope was worshipped as God, in placeof the Lord. When, however, the Word had been drawn forthout of its tomb:-t~ Lord could become known, truth could bederived from it, and therecould be conjunction with heaven.For this purpose the Lord raised up ~multaneously so many men JJto the attack. He stirred up weaen, enmar , H olland, Eng­land, to bring it [the Word] back; and, lest it [the movement]should be extinguished in Germany through the Pope, He.@.ised up Gustavus Adolphus, who stood for the R eformationand rose against him.~ this little ~ork be not added to the precedin one, theC~ch cannot e h~d; there would oe on y a palliative-cure,a wound in which the corrupt matter remains, and eats away101
    • 25-30] INVITATION TO THE NEW CH URCHthe neighbouring parts. 9 rt,doxY-d itself t~~~~rrupt matter;)Iand th.e doctrine of the New C mrch indeed furnishes a re ,but-~-6utwardly.- 26:-T he origins of all errors in the Church have been thatman had been believed to live from himself, or fr9m his ownlife, and that life is increate in him; when et he is onl an or anof life and is in the midst between heaven and hell, and thus i~(equilibrium, or freedom of choke.27. No one is able to see the desolation of truth in the Church[ before the truths of the Word come to light. What heretic,indeed, knows anything else thant:hatall his heresies are truths?Everyone can swear to his own. There is a delusive lightansmgfroITICOiifirmations. In such light is the natura!..2n~nuntil the spiritual man enlightens him. Yea, an atheisticnaturalist may swear that there is no God, and that the existenceof God is a mere vain imagination of the common herd; where­f~t heart, he scoffs at the learned men of the Church.~ I t is known in the Church that, the Churc is the Bodyo~ gE_r~t; bu t how this i~~~s not been known hitherto. - H enceit is, thatthe whole heav<;!Visas one man before the Lord; andthis one man IS Istinguished into societies, each of which hasreference to some member or organ, and viscus, in man. Inthis man, or body, the Lord is the soul or life. For the Lordbreathes into men; a~d, when He is present[with them], H~is present through the eavenS) as the soul through itS"body:The like is the case wltn1~Church on e~h; for -thlSis- theexternal man. Wherefore, everyone, after-death, is gathered tohis own in that body, etc.29. The things which are related of me are not miracles, buttestimonies that I have been introduced into the spiritual wOrld£y: the Lord for the sake of ends which -:- .. Reasons whymiracles do not take place at this day..- .. Further, from theLords words in Matt. xxiv. Concerning the miracles ofAnthonyof Padua, and of many who are worshipped as saints, of whosemiracles the monasteries are full. Concerning the miracles ofParis, concerning which there are two volumes in 4to. 130. That the Lord would come in the fulness of time andwould judge, is meant by His words,When the Son of man shall come in His glory, and all the holyangels with Him, then shall He sit on the throne of His glory; andthere shall be gathered before Him all nations: and He shallseparate them one from another, as the shepherd separateth thesheep from the he-goats (Matt. xxv 31,32).I See footnote on p. 88.102
    • INVITATION TO THE NEW CHURCH [30-32This coming of the Lord is meant by the following words con­cerning Jesus Christ, in the Apostles Creed r - " He ascended intothe heavens, He sitteth at the right hand of God the FatherAlmighty; ttqm thence He shall come to judge the quick andthe dead"; and also by this concerning the Lord Jesus Christin the Nicene Creed: "He ascended into heaven; He sitteth atthe right hand of the Father; and He shall come again in gloryto judge the quick and the dead; of whose kingdo1TJ:.JMre shall beno end."31. And also in the Athanasian Creed: "He ascended to theheavens; He sitteth at the right hand ofGod the Father Almighty:from whence He shall come to judge the quick and the dead ...and they shall give account of their own deeds, And they thathave done goods shall go into eternal life: and they that havedone evils into eternal fire" (Formula Concordie [Leipsic, 1756],pp. 1,2,4).Besides, the Schmalkaldic Articles teach the same thing asthe Apostles, the Nicene, and the Athanasian creeds; namely," Jesus Christ ascended to the heavens; He sitteth at the righthand of God, ... He shall come to judge the quick and thedead"; and our Catechism [the one used in Sweden] teachesthe same (p. 303). From the Augsburg Confession in like manner," He ascended to the heavens, that He might sit at the righthand of the Father, and reign forever, and exercise dominionover all creatures. . . . The same Christ will openly return tojudge ~qui_ck and the de~d, according to the Apostles Creed"(Formula Concordie, p. 10). Luther teaches the same (in theLesser Catechism, p. 371; Augsburg Confession, pp. 10, 14).32. That the Lord will not come to judgment in order todestroy heaven and earth, is plain from many passages in theWord where His coming is treated of; where it is said,When th e Son of Man cometh, shall He find faith on the earth?(Luke xviii 8) ;besides many more passages which are quoted in THE TRUECHRISTIAN RELIGION, no. 765. Further, that He will not cometo destroy the visible heaven and the habitable earth (n. 768,-> et seq.), but to_sl:p~l2lte the evil from t!"t~ good (n. 772, et seq.);and many more besides. The same also is declared in the CredalFaith which is inserted in every Psalm book in the whole Christianworld, where the Apostles Creed only is set forth. The same isintroduced thence into psalms. J 3y the _" quick," _!E ~boveplaces, are meant those who _are in _<:!:tarity ~ !~i!h, and arecalled "_sheep" by the Lord; but by the " dea:g~~~ ~~!!?-tc.-8 103
    • 32-34J INVITATION TO THE NEW CHURCHthose who are not in charity and faith, and are called by theLord " he-goats." (Add to the above, Rev. xi 18; and xx 12.)33. Title:THE CONSUMMATION OF THE AGE, AND THE ABOMINATION OFTHE DESOLATION THEN.There is to be adduced what the Lord says,I. Concerning the" abomination of desolation";2. What He says [concerning vastationJ;3. What the Lord says concerning the" affliction";4. That" no flesh can be saved";5. Concerning the "darkening of the sun and of themoon ";6. The things which are declared in the Apocalypse (i 18),Behold, I am He that liveth, and was dead; and, behold, I amHe that liveth unto the ages of the ages (see, also, Rev. ii 8 and v 6f.And again, the Lord says:The night cometh when no man can work (John ix 4);In that night, there shall be two men in one bed (Luke xvii 34).Further, what the Lord says concerning Peter in John xxi 18;also, what Paul says concerning the last times, in 1 Tim. iv 1-3;2 Tim. iii 1-7; iv 3, 4.(What the Lord says in Matt. xxiv 27, that this should takeplace in the day of the Last Judgment, must be explained; also,what He says in vv. 30, 31. That this actually has thus takenplace, see THE TRUE CHRISTIAN RELIGION, n. 791.)34. The Coming of the Lord is according to the order thatthe spring does not come until after the winter, nor the morninguntil after the night; nor -comfort and joy to the travailingwoman until after the pain; that consolations are after tempta­tions; one lives truly after death, even as the Lord says, ~Except the grain ... die, etc. (John xii 24).The Lord exhibited the type of this order in that He sufferedHimself to be crucified and to die, and afterwards rose again.This type signifies the state of the Church. ... This, also, isinvolved in the image which appeared to Nebuchadnezzar, inthat the Stone became a great Rock at the last; it is furtherinvolved in the four beasts out of the sea, and in what is relatedthere concerning that horrible nation (all of which is to beexplained). It is likewise involved in the four Ages known tothe ancients, the golden, the silver, the copper and the iron ages;further, in the ages of every !llan, from infancy to old ag<::­104
    • INVITATION TO THE NEW CHURCH [34-38then is the end of the life of the body, and then comes the lifeof the spirit, which is the life of all those who have lived-well.The same also is implied in the heaven which has first to passaway (Rev. xxi 1,2). The case with the Church is similar.35. The keys of the kingdom of the heavens were given...t.aPeter, because he re resented the Lord as to~Divine_T.1uth; andthis is what is meant by " rock," throughout the whole of theSacred Scripture. On this account [it is said], .­" Upon this rock," that is, on this Divine Truth, "will Ibuild My Church," namely, the truth that the Lord is " t!J.~Son of the living God." -It shall be shown from the Word, that "rock" has thissignification.(" Rock" in the Word : Exod. xvii 6; xxxiii 21, 22; Num.xx 8-11; Deut. viii 15; xxxii 4-37; I Sam. ii 2; 2 Sam. xxii2, 3, 32, 47; xxiii 3; Ps. xviii 2, 31, 46; xxviii I; xxxi 2, 3;xl 2; xlii 9; Ixii 2, 7; Ixxviii 16, 20, 35; Ixxxix 26; xcii 15;xciv 22; xcv I; cv 41; Isa. ii 10; xxii 16; xlii 11; li I ; I Cor.x 4). (" Fissures of the rock" denote falsified truths, Rev. vi15, 16; Isa. ii 19; Jer. xvi 16; Song of Solomon, ii 14; Isa.xlviii 21; Jer. xxiii 29; xlix 16; Obad. ver. 3; besides in theGospels.)In this wise also some of the Fathers explained it (see FormulaConcordie, p. 345)., 36. Since the Son alone became Man, and not the wholeTrinity, was.not then the Divine Essence, which is a one and anindivisible trine, separated, or disunited and divided?37 That. the whole-.i>f the Lords prayer, from beginning toenc( has respect to the present time, isvery plain that is,-t~tGod the Father is worshipped in human form. This appears if( this prayer is rightly explained.38. That the Churches after the times of the Apostles fellaway into so many heresies, and that at the present day thereare none other than false Churches, is owing to their not havingapproached the Lord, when yet the Lord is the Word, and theLigh! itself wEich enlightens the whole world. And yet-it isas impossible to see one genuine jruth from the Word, whichjsnot crowded about and defiled with falsities, and cohering withfalsities, as it is impossible to sail to the Pleiades, or to dig olit the gold which is in the centre of the earth. Wherefore, in orderthat the true Christian religion might be opened u , it _wa~absolutely necessary that some one should be introduced intothe spiritual world, and derive from the Lords mouth genuine truths out of the Word. The Lord cannot enlighten anyone105
    • 38-40] INVITATION TO THE NEW CHURCHwith His light, unless He is approached imme~tely, andacknowledged as the God of heaven.39. Miracles do not take place at this day, for the reasonsstated in THE TRUE CHRISTIAN RELIGION [n. 50 I]; wherefore, theLord said in Matt. (xxiv 24), that they would lead astray.Again, what is more common among the Roman Catholics thanto fill the tombs of the saints and the walls of monasteries withmiracles? How many leaves of gold and silver are there notin the tomb of Anthony of Padua! What is there not wherethe three wise men are said to be buried, at Prague, and else­where? What else than illusions can be derived from thesethings? Of-more weight than all these miracles are the factsthat I...:;peak with angels and spirits in the spiritual world, thatI have described the states of heaven and hell, and of the lifeafter death; also, that the spiritual sense of the Word has beenlaid open to me; besides much else. Such intercourse, as far asI know, has not been granted by the Lord to anyone before.These are proofs that this is for the sake of the New C~h,which is the crown of all Churches, and which will endure forever. Being in the spiritual world, seeing the wonders of heaven,and the pitiful things of hell; and being there in the very lightof the Lord in which the angels are, surpasses all miracles.Evidences that I am there, may be found in abundance in mybooks.40. The sole cause why the Church has immersed itself in somany falsities that not a single truth is left in it; and why itis like a ship that has suffered shipwreck, of which the top ofthe mast only stands out, is this-that hitherto they havenot app~ched the Lord im..mediately; and when He is notapproached immediately, not a single truth can appear in itsown light. The reason is, that the Lord is the Word, that is,all Divine Truth in the Word, and that He alone is the Lightwhich enlightens all men, as He Himself teaches; and everytruth of the Word shines from no other source than from theLord alone. This light it is which is meant by the " spiritual ";when, therefore, he has not this light, there is nothing spiritualin mans understanding, but only the natural; and the naturalman sees only invertedly all things which contain the spiritual:he sees falsity instead of truth. While reading the Word, there-c.fore, he bends all things there to his own falsities, and thusfalsifies truths; and is delighted therein. For the human naturalmind is in such things as pertain to the world and to self; it isdelighted solely by such things: wherefore, unless in the abovethings there is spiritual light, the natural mind transfers them to106
    • INVITATION TO THE NEW CHURCH [40-41those things which are of the world and of self, which he putsin the first place. He thus not only shuns spiritual things, andhides them away, but he also scoffs at them afterwards. Faithis spiritual, that is, it can be called spiritual, from no other sourcethan from the truths which it contains, and thus by virtue oflight from the Lord. Unless faith is from this source, it is naturalfaith, which neither conjoins nor is saving.41. In the spiritual world no one knows another from hisname only, but from the idea of his quality. This idea causesthat other to be present, and to be recognized. Thus, and nototherwise, parents are recognized by their children; childrenby their parents; and relatives, connections by marriage, andfriends, by relatives, connections and friends. In like manner thelearned are known from their writings, and from the reputationof their learning; great men and rulers by the fame of theirdeeds; in like manner kings, emperors and popes. All areknown by these things alone. It was granted to me to conversewith such; but with others this is not possible. A spirit himselfis nothing else than his quality; on this account everyone inthat world drops his baptismal name, and the name of hisfamily, and is named according to his quality. Hence it is that" name" in the Word does not signify name, but quality. Asthe Lord says in the Apocalypse:Thou hast a few names in Sardis (Rev. iii 4);and again,I know thee by name (Exod. xxxiii 17)(besides a thousand other places where" name" is mentioned).From all this, then, it is manifest, that no one has the Lordpresent with him, unless he knows His quality. This quality ismade known by the truths of the Word; for, as many truths asthere are in the Word, just so many mirrors and ideas are thereof the Lord, for He is the Word Itself, and He is the Truth Itself,as He Himself says.Qualities are of two kinds: one kind pertains to the know­ledge concerning Him, that He is the God of heaven and earth,the Son of God the Father, One with the Father, that all thingsof the Father are in Him-in a word, that He is the Humanof.Qo~Lthe~r. The other kind pertains to the knowledgesof those things that proceed from Him (and the things thatproceed from Him ~~lf); as what He teaches concern­ing charity, freedom of choice, repentance, regeneration, thesacraments and very many other things. These things also makeup the idea of the Lord, because they are from Him.107
    • 42-44] INVITATION TO THE NEW CHURCH42. It is an arcanum from the spiritual world, that unless aperson approaches the Lord directly and immediately with anidea concerning Him, the Lords presence is not brought about,and still less can the person, in that case, become receptive ofany communication. It is as if some one stands at the side,and appears in the dark. In like manner, no one can speakwith another unless he looks directly at him; communicationthen takes place when each looks at the other. Thus, and nototherwise, ideas enter into another; and if, at the same time,there is love, conjunction is effected. If anyone, therefore,approaches the Father immediately, He stands, as it were, atthe side; and hence He is unable to grant and to impartredemption, that is, is unable to regenerate and afterwards savehi .43 The manifestation of the Lord in person, and introductionby t e Lord into the spiritual world, both as to sight and as tohearing and speech, surpasses all miracles; for nowhere inhistory do we read that sue 1 an mtercourse with angels andspirits has been granted from the creation of the world. ForI am there with the angels daily, even as I am in the worldwith men, and now for twenty-seven years. Evidences of thisintercourse are the books published by me concerning Heavenand Hell, and also the memorable relations in the last work,entitled THE TRUE CHRISTIAN RELIGION; further, what has beenthere related concerning Luther, Melanchthon, Calvin, and con­cerning the inhabitants of a number of kingdoms; besides thevarious evidences which are known in the world, and, in addition,many others which are not known. Say, who has ever beforeknown anything concerning heaven and hell? Who has knownanything concerning mans state after death? Who, anythingconcerning spirits and angels? etc., etc.44. Add to these most manifest evidences, that the spiritual_~ense of the Word hasken_di.sclosed_py: the Lord. through me,which has never before been revealed since the Word was writtenamong the sons of Israel; and this sense is the very sanctuaryof the Word: the Lord Himself is in this sense with His Div~e,I( and in the natural sense with His Human. Not a single iotain this sense can be opened. exce ~ the Lo~ne. llisurgasses all the revelations that have hitherto been made fromthe creation of the world. By means of this revelation a com­rDiillicatio~ has-been opened between men and the angels ofheaven, and cogiunction of the two worlds has been effected;since when man -is iii- the natural sense, the angels are in thespiritual sense. See what has been written concerning this sense108
    • INVITATION TO THE NEW CHURCH [44-48in the chapter on the Sacred Scripture [in THE TRUE CHRISTIANR ELIGION].{4~C~rrespondences,by which the Word, as to each and allt~ of it, has been written, p~sess such force and strength thatit may be called the force and stren th of Divine O mnipotence ;for t roug t ese correspondences the natural acts conjoint Ywith the spiritual, and the spiritual with the natural, thus every­thing of heaven with everything of the world. Thence it is thattnetwo sacraments are corresRondences of spiritual with naturalthings; thence is their strength and ower,46. What, on the other hand, do miracles amount to? Miraclesdo not take place at this day, because they lead men astray, andmake them natural. They close up the interiors of their mind,in which faith ought to be rooted; wherefore, mere falsities pro­ceed thence (see Matt. xxiv 24). What did the miracles whichwere wrought in Egypt effect with the sons of Israel? Whatdid those miracles effect which were wrought before them inthe wilderness? What those miracles at their entrance into theland of Canaan? What the miracles wrought by Elijah andElisha? What the miracles performed by the Lord Himself?Was anyone ever made spiritual by their means? What havethe miracles among the Roman Catholics done for them? andthose of Anthony at Padua? and of the three wise men atCologne? And what has been the use of the countless miraclesin the monasteries, which are filled with pictures, plates andgifts? Has ever anyone been made spiritual thereby? Havethey not become natural thereby, so that there is scarcely anytruth of the Word among them, but only externals of worshipwhich pertain to men and to traditions?47. That in Christ Godls Man, and Man God, is confirmedthree times in the Formula Concordie ; and also in the AthanasianCreed, where is said, the " taking of the Manhood into God";from the Word (Rom. xiv 11; Coloss, ii 9; 1 John v 20, 21),as well as, by the Lord Himself, that the Father and He are one;that the Father is in Him, and He in the Father; that all thingsof the Father are His; that He has Life in Himself; that Heis God of heaven and earth. .48. The soul is the inmost m~, and, according to the ancients,is in the whole and in every part of the body, for the beginningJ o£1!fe resides jn the soul; that p_arLoLthe -.hod~n which theI ~ouLjlL nOLinmost1¥>--does Iloil~e. Wherefore, there exists areciprocal union; and hence the body acts from the soul, notthe soul through the body. Whate er roceeds from Godpartakes of the human form, because God is Very Man; this109
    • ((~48-51] INVITATION TO THE NEW CHURCHis especially the case with the soul, which is the first ofman.-49, Nothing is more common in the whole heaven and in thewhole world, than for one thing -to e wltliinanother, thus aninmost, a middle and an outmost, and for the three to inter::communic~fte-;aiJ.afOr·-t1lr:P~r of the middle and outmost tobe deriv..ed fr.QJ!L the inm~st. That there are th ese three, onewithin the other, is eVIdent from each and every thing in thehuman body. Around the brain there are three tunics, whichare called the dura mater, the pia mater, and the arachnoid;and over these is the skull. Around the whole body there aretunics, one within the other, which, together, are called the skin.Around each artery and vein there are three tunics; likewisearound each muscle and fibre; in like manner, around all therest of the things there. So in the vegetable kingdom. Howthey intercommunicate, and how the inm.ost enters the middle,ancrtliemlddle the last, anatomy shows, etc. Thence it followsthat it is so with light: that spiritual ~t, which in its essenceis truth, is inwardly in natural light; m like manner, spiritualh~, which in its essence is love, in natural heat. By naturalheat is meant natural love, because that love gr;ws warm; anthis is covered over by t he heat of the blood.50. All that they say about the Holy Spirit falls to the groundas soon as it is believed that man is....not..life,-buto_nl~an organ.of life, and_th.US..lb..a..t..God is constantly present in man, and thatHe strives, acts and ur es that those things which relate toreligion, an consequently those relating to the Church, toheaven and salvation, shall be received. It is, therefore, vainto say that the Holy Spirit is " given;r or that it is " withheld."For the HolY Spirit-iSilothing else than the Divine which pro­ceeds out of the Lord from the Father, and this Divine con­st1Mes mans life, and also his understanding and love; and thepresence of this Divine is perpetual. Wit.!!.Q.u..L!!l~_p~sence of. It~rd, ..Q! of the Hol) S.2irit, man would be only a kind oHanimal; but he would have no more life than salt, a stone or cllog. The reason of this is, that man is not born with instinct,like the beasts; wherefore, a chiCK of one day.old knows theorder of its life better than an infant.51. It is allowable to confirm the truths of ·the Church byreason, or the understanding, as much as one pleases, and alsoby various things in nature; and, in proportion as truths are soconfirmed, they become inrooted and shine. It is also allowableto confirm truths by the Word, wherever one pleases, and alsoto apply for this purpose many things from the Word; and the110
    • INVITATION TO THE NEW CHURCH [51-53Word is not then falsified. These sayings of Scripture, throughwhich truths are confirmed, rise into heaven: they are like thefumes from incense; but if falsities are confirmed from therWord, they do not rise to heaven, but are driven back; and they explode on the way with a loud report. I have heard it athousand times.52. The__maJ!if!:Sl<!.li9!LoLthe_.Lord,_an!Ladmission into thesgiritIJaLwo.dd.-surpass all miracles. This has not been grantedto anyone since th e creation, as it has been to me. The men ofthe golden age, indeed, conversed with angels; but it was notgranted to them to be in any other than natural light; to me,however, it is granted to be at the same time both in spiritualand in natural light. By this..JI1!:_ans_iLhaLheen-ZIanted ~e/ to see the wonderful things of heav~.l!,_~J.~~mol1:~els asoneofiliem, and-ar-fhe-same time-to imbibe truths in light, andth~rceiveand teach th~m;_conSequently)~to-I)e1edbythe Lord. But as concerns miracles: they would have beennothing else than snares to lead astray, as the Lord says (Matt.xxiv 24); and as is related of Simon the sorcerer, that he"bewitched the people of Samaria," who believed that thesethings were done from" the great power of God" (Acts viii 9et seq.). What else are the miracles among the Papists, thansnares and deceptions? What else do they teach, than that theythemselves ought to be worshipped as deities, and that menshould give up the worship of the Lord? Have wonder-workingimages any other effect? Have the idols or dead bodies of saintsthroughout Popedom any other purpose? Those of Anthony ofPadua, of the three wise men of Cologne, and of all the rest,whose miracles fill the monasteries? What have they taughtconcerning Christ? What concerning heaven and eternal life?Not a syllable.53. AnLQhurch and any coherent relig!on are impossible,unless it is believed that God is One. When, therefore, theDivine Trinity is believed to be divided into three Persons, howcan the metaphysical term" essence" make of the three one, solong as the properties of each person are diverse, yea, so diversethat they are said not to be communicable ~ and so long asequal, proper persons subsist by themselves, and one person hasno part and no quality in another, or of another, person? But,as soon as it is believed that the one God is not only Creator,but also Redeemer and Operator, then we have one God; andthen for the first time the Church exists and subsists, and religionlives. And there cannot be this union of three otherwise han, asin every man, that of the soUl) the body; and the roceeding.li l l 2- - r ~
    • 53-55] INVITATION TO THE NEW CHURCHThese three make one man: and why no God-,-w-h-o- is·-VeryMan from firsts to last~ These things concerning God-Ma~...Jhave been explained in the book concerning " Tile Divine]Love and Wisdom," and may be consulted; and that He isneither ether, nor air, nor wind. That the soul of every mall isthe man himself, thence follows. - . - - ­As we no~ have in the Church one God, who is God-Manand Man-God, this Church is called the crown ofall the churches.54. That in Christ M an is God:From three places in the Formula Concordie;From Paul (Rom. xiv 11 and Coloss. ii 9) ;From John (first Epistle V 20, 21);and from the words of the Lord:I. That God was the Word, and the Word became flesh;2. That all things of the Father are His;3. That all who are of the Father come to Him;4. That as the Father hath life in Himself, so has the Son(" Life in Himself" is God);5. That the Father and He are one;6. That He is in the Father, and the Father in Him;7. That he who seeth Him, seeth the Father;8. That He is God of heaven and earth;9. That He governs the universe (from the Creed);10. That He is called" Jehovah, the Redeemer";11. That He is called" J ehovah, our Righteousness";12. That it is said that Jehovah would come into the world;13. In the Apocalypse (chap. i) it is said, that He is " theFirst and the Last";rI4) In a word, that He is God the Father who is invisible, in~uman which is visible before minds.Inasmuch as there is thus one God in the Church, the Churchis the Church; etc., etc.From the Athanasian Creed: that God and Man in Christ is onePerson, like soul and body. Also that the Human Nature wastaken up into God.55. CONCERNING MIRACLES.From the sons of Israel; ,From the Lords words concerning the rich man and Lazarus;From the Lords words in Matt. xxiv 24.The Popish miracles (which are to be enumerated). Theyonly lead astray, and do not teach anything except that they areto be invoked as deities, and this to the end that they ~y bri!!ggold and silver to the monasteries, or, that they may scrapetogether the treasures of the whole world. The miracles of112
    • INVITATION TO THE NEW C H U R C H [55-58many of them ; as, for instance, those of Anthony at Padua;those of the three wise men of Cologne; those of the wonder­working images, at which treasures are collected; everywherein the monasteries, where the walls are covered with piCtures-of the miracles worked by -their saints,anet-of-the1r--Id~TheboofS-concerning the miracles of Paris 1 and others; what elseare they for, ~buttp.il.!Jsaints] may be invoked for the purpose ofraking in gifts? But who among them has thus far taught theway to heaven, and the truths of the Church out of the Word?For this reason it has pleased the Lord to prepare me frommy earliest youth for the perception of the Word, an<:fHe-hasIntroduced me into the spiritual world, and enlightened me with ~the light of His Word more nearly. It is hence manifest thatthis sur asses all miracles.Beelzebub did miracles, more than any other of the gentilegoclS;-as is plain from the Old Testament; also Simon thesorcerer.56. -T hat the Lord made the Natural Man in Himself Divine,, to the end that He might be t he- FirstancrtIieLaSt ;a nd is thusable to enter with men even to their natura man, and teachthis from the Word, and lead it. For He rose with the wholenatural or external man, and did not leave anything whateverof it in the sepulchre; on which account He declared that Hehad bones and flesh, which spirits have not; and [hence it is]that He ate and drank natural food with His disciples, and indeedbefore their eyes. haTHewas-IJivine,-He sliowed by passingthrough doors, and by becoming invisible, which would havebeen impossible, unless His natural man itself also had beenmade Divine.57. T ha t all those things which are said by the orthodox atthe present day concerning the" sending" of the Holy Spiritfall to the ground as soon as it is known that the Lord IS con­stantly resent i r man and cau ses him to live as man;an t at He dwells with man in order that man may go to meetthe Lord; and that even if he does not go to meet Him, he stillhas rationality from Him, which is impossible without the Lordspresence. If the Lord .were absent from man, he would not bean animal, but a kind of corpse which would be disintegrated.This is meant in Genesis by " God breathing into him a livingsoul" (Gen. ii 7).~The Lord is _Jhe " ~ngdo~-2.f God" (this is to be shownfrom the PvordJ; thus, H e is H eaven and the Church.1 See footnote on p. 88.113
    • 59] INVITATION TO THE NEW CHURCH@ T he re~!est ower dwells in correspondences (to beshown),because !~.them _J:l~aven and the world, or the spiritual and thenatural, are to ether; and-for this reason the Word has beep.- wr:ffien by pure correspondences, wherefore by it there is c0!1­Junction ofman (Wltll eaven,-and thus It t e Lord. i:J!ill;,also, the Lord isinfirstai1cl at the same time in last thins-soTherefore the sacraments have been instituted through corre­spondences, in which, therefore, there is Djyine p~er.114