3. Kingship
Passages on "Kingship" and allied
subjeets compiled from the writings of
EMANUEL SWEDENBORG
llY
REv. C. A. HALL, F.R.M.S.
SWEDENBORG SOCIETY (INCORPOP.ATI!D),
~o HART STREET,
LoNDON, W.c. 1.
(1937)
4. Ir
1
CONTENTS
Page
Foreword . 7
1. The Coronation of a King 9
%. Homage to Royalty 1%
3. Love of Country 15
4. Good Citizenship 17
S. The Exercise of Rule 19
6. The Reigning Love . %%
7. The Government of the King of kings %4
8. Homage to the King of kings %9
,1
,
5. Foreword
THE cliscerning reader of the following extracts from the
writings of Emanuel Swedenborg (born in Stockholm,
1688; clied in London, 1772) will observe that the
clistinguished scientist, philosopher and seer approached
the subjects dealt with essentially from the spiritual point
ABBREV/ATED TITLES OF THE V A RIO US of view. It was the majestic eternal principles wbich
engaged bis thought and determined its expression. In
WORKS OF SWEDENBORG FROM WH/CH our ordinary way of utterance, we speak of royalty in the
CfTAT/ONS ARE MADE. sense of royal personages, but Swedenborg went deeper
and spoke more truly. He perceived that royalty, or
kingship, is not in the person, but is the eternal Truth
A.C. Arcana Cœlestia. and Law which are adjoined to a person and are represented
by bim. What is fundamental1y and eternally Royal exists
A.E. Apocalypse Explained. in the nature of things and, in the Governments in wbich
A.R. Apocalypse Revealed. monarchy survives, the king is a living symbol of it. So
much the better for bim and bis people if bis affections,
D.L. Doctrine of Life. thoughts and actions express the eternal principle, but even
if bis character be not ideal, the principle persists-Royalty
D.L.W. Divine Love and Wisdom. survives. Kings come and go, but the principle of royalty
D.P. Divine Providence. endures for ever. It exists even if monarchy is abandoned.
.. Royalty itself is Divine Truth," wrote Swedenborg.
H.D. New Jerusalem and its Heavenly He had in mind the eternal Wisdom, wbich is the Divine
Doctrine. articulation of Infinite Love, the Wisdom-not academic, but
T.C. R. True Christian Religion. dynamic-by wbich the universe is controlled and wbich, in
the life and affairs of men, becomes the Divine Providence.
That Providence is defined as the government of the Divine
Love and Wisdom, the supreme issue of wbich is the
development of the Kingdom of God in the souls of men.
From the earthly king, who more or less satisfactorily
represents the principle of Royalty, Swedenborg lifts our
thoughts to the Heavenly King, the King of kings an~
Lord of lords-even the Lord and Saviour Jesus CIi!iS1:
in His Glorified Humanness. He is Royalty Itself, not
simply a representative of it, and His Kingdom in the
souls and lives of men endures for ever. Man is seen as
a spiritual being, destined to live for ever in the order of
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7
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6. Foreword Kingship
the substantial spiritual realm, and the Divine Law, or
Royalty, governs him as such, always having in view his (1) The Coronation of a King
atunement to a far-reaching purpose. Indeed, the end of
Providence is the humanization of man. And man is Sim.ilarly with ceremonies when anyone is made king,
hu'man, according to the Divine idea, when his character such as setting a crown upon his head, anointing him on
reflects the glorious character of the Divine King: he the forehead and wrists with oil from a horn, putting a
is created in order that he may become, by regeneration, sceptre into his hands and in addition a sword and keys,
the Divine image and likeness. In reality, no man can clothing him with a crimson robe, setting him on a silver
be royal, but every man, if he will freely accept the throne, and afterwards setting him on horseback in
government of the King of kings, can become a living kingly pomp, and also having him waited upon at table
exponent of Royalty. There may be many kings, but in the by the highest in the land, besides many other things
last analysis there is but One King-the Lord Jesus Christ. uoless these ceremonies represented holy things, and were
Yet whilst Swedenborg taught such exalted conceptions holy through correspondence with things of heaven and
of Royalty, he did not belitde the office of earthly kings. thence with things of the church, they would ooly be
He saw them as representatives and, so to speak, foci of games like those of little children, but on a larger scale,
the great spiritual principle of Royalty and insisted that or like plays on the stage. Yet ail those rituals originated
they should be honoured on account of their office. from the Most Ancient times, when rituals were holy in
It will also be seen that Swedenborg assessed patriotism consequence of their representing, and corresponding to,
from a similar spiritual standpoint. The coumr-Y-..!! a holy things in heaven and thence in the church; at
neighbour to be loved and selJred, and its welfare is to he this day also they are accounted holy, not because people
deemed of far greater importance than personal welfare. But, know what they represent, or to what they correspond,
in the last issue, the neighbour to be loved is what is of God but because they are given an interpretation, like that of
in man-goodness, truth, justice, righteousness and good emblems that are in use. If, however, it were known
will. A man's behaviour is deterrnined by his ruling love, what a crown, oil, a horn, a sceptre, a sword, keys, riding
and where the love of self dominates even moral conduct on a white horse, being waited upon at table by the
has a selfish tone. In such case there is no true charity, or highest of the land, each represented, and to what holy
neighbourliness. But in men in whom neighbourly love is thing they each corresponded, mankind would think of
enthroned conductwill always be neighbourly, and the good them much more holily.-(A.C. 45 81.)
of ail will be deemed of greater importance than personal
advantage. Reaily valuable service to the country is By a crown was represented Divine Good from which
rendered only when personal recompense is not sought. is Divine Truth. . . . Kings represented the Lord in
The foilowing quotations have been gathered from respect to Divine Truth, wherefore they had a crown upon
several of the works of Swedenborg. It is hoped that the head and a sceptre in the hand; for government from
the reader, duly impressed by their value, will turn to Divine Good was represented by a crown, and govern
the actual works in which the subjects are elaborated. ment from Divine Truth by a sceptre. . . . Since the
CHARLES A. HALL. good of wisdom is acquired by temptation combats,
8 B 9
7. Kingship Kingship
which are fought by means of the truths of faith, therefore truths from good, it was a custom derived from ancient
to those who fought against evils and falsities, and over times for kings, when they were crowned, to receive such
came, crowns were assigned.-(A.C. 9930') insignia as were significative of truths from good. . . .
Cloak and robe signify Divine truths in the spiritual
A sceptre denotes the power belonging to kings, not kingdom, and crimson, the spiritual love of good; a
on account of dignity, but on aceount of truth which throne, the kingdom of truth from good, and silver that
ought to rule, and no other truth than that which is truth itself; a white horse, an understanding enlightened
from good, thus, principally, Divine Truth; and among from truths.-(A.E. 31,)
Christians, the Lord, from Whom is ail Divine Truth.
(A.C. 4876.) A sword signifies truth combating and destroying
falsity.-(A.C. 7456.)
A horn denotes the power of truth against falsity. . . .
Further, because horns signified truths from good, there " A drawn sword in his hand" (J osh. v. 13) signifies
fore also, when kings were anointed, this was done by Truth Divine combating in its power: a sword signifies
oil out of a horn . . . the oil signified the good of love. truth combating, and a drawn sword signifies combating
Owing to this signification of horns, which the ancients continually against falsities and evils.-(A.C. 8595.)
were weIl aware of, it was customary to make horns
bearing fruit and blossoming, hence the word "cornu " He that hath the key of David" (Rev. iii. 7) signifies
copia."-(A.E. 316.) He who alone has omnipotence to save. By the " key "
is signified the Lord's omnipotence over heaven and
The reason they used to anoint kings, who were there hell.-(A.R. 174.)
fore called the Anointed, is that oil, with which they
were anointed, signified good, and that the truth which a A key signifies the power to open and to shut . . .
king signified ought to be from good.-(A.C. 3009.) hence by a key is meant the power to save, because to open
heaven and to close hell is to save.-(A.E. 205.)
To anoint with oil denotes to fill with good.-(A.C. A white horse signi6es the understanding of truth. and
31 47.) he that sat upon him (Rev. xix. II) denotes the Word.
(A.C. 2015,)
cc The throne of God " (Matt. v. 34) signifies the Divine
Truth which proceeds from the Lord.-(A.C. 9407,)
Hence, also, a throne is predicated of judgment, because
all judgment is effected from truths.-(A.E. 213.)
Sïnce kings signify those who from the Lord are in
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8. Kingship Kingship
A king who regards the laws as above himself, and
(2) Homage to Royalty thus himself as be10w the laws, places royalty in law,
and Iaw has dominion over him; for he knows that law
By kings the Lord in respect of Truth was represented : is justice, and all justice, which is justice, is Divine. But
the principle of royalty is Divine Truth.-(A.C. 4876.) he who regards the Iaws as be10w himself, and thus
himself as above them, places royalty in himself, and
Formerly, when kings were carried in a chariot, knees either be1ieves himself to be the law, or believes the Iaw
were bent before them; because kings represented the which is justice to be from himself; in this way he daims
Lord as to Divine Truth, and a chariot signified the Word. to himself what is Divine, when yet he ought to be beneath
This ceremony of adoration was begun when men knew it.-(A.C. 10803')
what it represented, and kings then attributed the adora A king who lives according to the law which is justice,
tion not to themse1ves, but to the royalty itse1f separate and therein sets an example to his subjects, is truly a king.
from themse1ves, although adjoined to them. Law was
to them the royalty, which, as it was from Divine Truth, -A.C. 10804.)
was to be adored in the king, inasmuch as he was its A king, who has absolute power, and be1ieves that his
guardian; thus the king himself attributed nothing of subjects are his slaves, to whose lives and possessions
royalty to himse1f beyond the guardianship of the Iaw, he has a right, and who also exercises such a right, is not
from which so far as he receded, he receded also from a king, but a tyrant.-(A.C. 10805,)
royalty, knowing that adoration for any other reason than
respect for the law, that is, any adoration other than for A king ought to be obeyed according to the laws of the
the law in itse1f, was idolatry. Royalty is Divine Truth, realm, and ought not in anywise to be injured by word or
therefore royalty is law, which in itse1f is the truth of a deed, for on this the public security depends.-(A.C.
kingdom, according to which those who are there ought 10806.)
to live.-(A.C. 5323.)
AIl kings, whoever they are, and of whatever quality,
Royalty itself is not in the person, but is adjoined to by virtue of the royalty itself adjoined to them, represent
the person. The king who believes that royalty is in his the Lord. . . . Royalty itself is holy, whatever be the
own person ... is not wise.-(A.C. 10801.) quality of the one in whom it is vested. . . . A king can
in no way daim to himself anything of the holiness
Royalty consists in administering according to the laws be10nging to his royalty. . . . In proportion as he daims
of the kingdom and in judging according to those Iaws anything of it, or attributes it to himself, he brands
from what is just. A king who regards the Iaws as himself as a spiritual thief. Also in proportion as a king
above himself, consequently hirilself as be10w the Iaws, does evil, that is, acts contrary to what is just and equitable,
is wise; but he who regards himself as above the Iaws, and contrary to what is good and true, in the same pro
consequently the laws as be10w himself, is not wise. portion he puts off the representative of the holy Royalty
(A.C. 10802.) . and represents the opposite.-(A.C. 3670.)
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9. Kingship Kingship
Who does not see that a judge is for the sake of justice,
an officiaI for the sake of what concerns the community, (3) Love of Country
and a king for the sake of the kingdom, and not the
contrary.-(D.P. 217')
That everyone ought to love his country, not as a
"Honour thy father and thy mother." In a wider man loves himself, but more than himself, is a law
sense, this commandment means that men should honour inscribed on human hearts: hence the universally accepted
the king and the public officials, for they provide for maxim, that it is noble to die for one's country in her
everyone what is necessary in public life, as parents do in hour of need, and glorious for a soldier to shed his blood
private life.-(T.C.R. 305.) in her defence. It should be known that those who love
their country, and from goodwill serve it, after death
No honour of any function resides in the person, but love the Lord's kingdom; for this is their country there,
is adjoined to him according to the dignity of the thing and those who love His kingdom, love the Lord, because
which he administers; and what is adjoined is separate the Lord is the all in all of His kingdom.-(T.C.R. 414.)
from the person, and also is taken away when the function
is taken away. The honour which resides in the person is Those who do not know the real meaning of the word
the honour of wisdom and of the fear of the Lord. neighbour, suppose that it means nothing but an individual
(A.C. 10797.) man, and that to confer benettts upon him is to love the
neighbour. But the term neighbour, and love to the
Spiritual dignities and wealth belong to the thing and neighbour, has a wider meaning, for it increases in pro
not to the person; a person who is in a position of dignity portion to the number of individuals covered by the term.
in heaven is indeed in magnificence and glory like that of Who cannot see that loving many men together is greater
kings in the world; yet they do not regard the dignity than loving one of their number? Therefore that a smaller
itself as anything; it is the use, in the administration and or greater community is the neighbour because it is
discharge of which they are, that they regard. They a number of men. Hence it follows that he who loves a
indeed accept whatever honours bdong to their dignity, community loves those also of whom it consists; in other
but they do not think of these as their own, but attribute words, he who wishes well to, and does good to, a
them to the uses themselves; and because all uses are community, consults the good of each of its members.
from the Lord, they attribute them to the Lord, as their (T.C.R. 412.)
Source.-(D.P. 217,)
As love towards the neighbour becomes more and
more interior with anyone, and as it increases, he comes
to love the community more than the individual, and his
country more than the community. Now, since charity
consists in good will and thence good actions, it must be
excrcised towards a community in almost the same manner
I4 15
10. Kingship Kingship
as towards an individual; certainly, different1y towards a
community of the good than towards a community of (4) Good Citizenship
the evil.-(T.C.R. 413.)
Charity may be defi.oed as daily and continually doing
He who loves his country, and has such an affection for good to the neighbour, not only to the neighbour indi
it, that he delights in promoting its welfare from goodwill, vidually but also to the neighbour collectively. This can
would grieve if this were denied him and would beg to only be accomplished by doing what is good and just
be given some opportunity of promoting its welfare; in one's daily employment and with ail with whom one
for this is a matter of affection with him and therefore, a does business; for one is doing this every day, and even
pleasure and a blessing. Such a man, also, is honoured when not actually engaged in it, one still has it continually
and given high positions because these are means for him in mind, and thinks about it and intends it. He who thus
to be of service to his country, though they are clllled practises charity, becomes more and more an embodiment
rewards. of charity; for justice and fidelity form his mind, and
But those who have no love for their country but love the practice of them forms bis body; 50 that in process of
only themselves and the world, are actuated by a desire time, from the form thus acquired, he intends and thinks
for honour and wealth, regarding these as ends; such nothing but what is of charity. He at length becomes
set themselves before their country, and their own good like those described in the Word, as having the law
before the common good, and are correspondingly base; inscribed on their hearts. Moreover, they attach no
still, they wish it to appear before others that what they merit to what they do, for they do not think of merit
do is done from a sincere love; however, when they but of duty, which it behoves a good citizen to perform.
think about it in their own hearts, they deny that anyone No man, however, can of himself act from spiritual
really does this, and wonder that anyone cano Those who justice and fidelity; for everyone inherits from his
are such in the life of the body in respect to their country, ancestors a disposition to practise goodness and justice
or to the general good there, are such also in respect to for the sake of himself and the world, and not for the
the kingdom of the Lord in the next world, for everyone's sake of goodness and justice. Only he, therefore, who
affection or love continues after death, affection or love worships the Lord, and acts from Him while acting from
being one's life.-(A.C. 3816.) himself, attains to spiritual charity and by its exercise
becomes imbued with it.--(T.C.R. 413,)
There is civil good, there is moral good, and there is
spiritual good. Civil good is that which a man does in
conformity with the civil law: by this good, and accord
ing to it, a man is a citizen in the natural world. Moral
good is that which a man does in conformity with the
law of reason: by this good, and according to it, he is
a man. Spiritual good is that wbich a man does in
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11. Kingship Kingship
conformity with spirituallaw: by this good, and according
to it, a man is a citizen in the spiritual world.-(D.L. 12.) (5) The Exereise of Rule
Natural goodness is of the flesh and is born in one from There are two kinds of rule, one belonging to love
one's parents, but spiritual goodness is of the spirit and towards the neighbour, and the other belonging to self
is born anew from the Lord.-(T.C.R. 537-) love. These two kinds of rule are, in their essence,
diametrically opposite. He who exercises rule from love
One's country is the neighbour more than a com towards the neighbour, wills good to aIl and loves nothing
munity, because it consists of many communities and more than to perform uses, thus to be of service to others ;
therefore love towards it is a wider and higher love; being of service to others is doing good, and performing
IDoreover, to love one's country is to love the public uses to others from good will; this is his love, and this
welfare. A man's country is the neighbour because it is the delight of his heart. Such a person also, in proportion
like a parent; for he was born there, it fed him and feeds as he is raised to posts of honour, is glad, not, indeed, on
him, it protected him from harm and still protects him. account of the posts of honour, but on account of the
Men ought from love to do good to their country accord more abundant and more excellent uses which he is then
ing to its needs; sorne needs are natural and sorne able to perform. Such is the rule exercised in the heavens.
spiritual. Natural needs regard civil life and order; and But he who exercises rule from self-love wills good to
spiritual needs regard spiritual life and order.-(T.C. R. none but himself and those belonging to him. Any uses
4 1 4.) which he performs are for the sake of his own honour
and glory, which in his estimation are the only uses.
The public duties of charity are chieBy the payment of His object in being of service to others is to be himself
rates and taxes. The spirit in which these are paid by the served and honoured, and to rule. He seeks posts of
spiritual and by the merely natural is very different. The honour, not for the sake of the good he may do, but to
spiritual pay them gladly, because they are collected for occupy a high position, and reap renown, and thereby
the protection, preservation, and administration of their be in his heart's delight. (B.D. 72..)
country . . . and this necessitates the payment of public
officiaIs. Therefore those who regard their country as (In Heaven those are governors) who are in good and
the neighbour pay such debts willingly, and think it wisdom more than others; and thus from love will good
iniquitous to defraud the public revenue.-(T.C.R. 430') to all, and from wisdom know how to provide for its being
done. Those who are such, do not domineer and com
mand, but minister and serve; for to do good to others
from love of good is to serve, and to provide for its being
done is to minister. Nor do they make themselves greater
than others, but less; for they put the good of society and
of the neighbour in the first place, and their own good in
the last place. . . . Nevertheless they have honour and
18 19
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renown; they dweil in the centre of the society, more In heU as in heaven there is a form of government, that
elevated than the rest and in splendid palaces; which is, there are dominations and subordinations; nor, without
glory and renown they also accept, not on their own them, would a society hold together. But subordinations
accoWlt but for the sake of obedience; for ail there in heaven are of quite a different character from sub
know that the honour and renown are theirs from the ordinations in heIl; in heaven aIl are like equals, for they
Lord and on that account they are to be obeyed. love each other as brothers; nevertheless they set others
(H.H. 218.) above themselves, in so far as they excel in intelligence
and wisdom. The love of good and truth itself causes
As heaven is divided into societies . . . and ail in any (: everyone to subordinate himself, as it were of his own
one society, though in similar good, are not in similar accord, to those who are in wisdom of good and intelli
wisdom, it follows of necessity that there are governments gence of truth more than themselves.
also. For order must be observed and aIl things of order But in hell subordinations are those of command, and
guarded. But governments in heaven are various. . . . therefore of harshness; he who rules is furious with ail
They differ according to the functions which Societies who do not bend to his every command; for they look
fill. . . . But government in heaven is never anything upon each other as enemies, though outwardly friendly
but the government of mutual love; the government for the sake of banding together against the violence of
of mutuallove is heavenly government.-(H.H. 113.) others; those in subordination continually thirst for
dominion; frequently also they revolt.-(A.C. 7773.)
The nature of subordinations in the heavens is that,
just as everyone loves, esteems and honours the use, so
also he loves, esteems and honours the person to whom
that use is adjoined; moreover, the person is only loved,
esteemed and honoured in proportion as he does not
ascribe the use to himself but to the Lord, for in the
same proportion he is wise and the uses which he performs
are performed from good.
Spiritual love, esteem, and honour are nothing but love,
esteem, and honour for the use in a person, and so the
honour of a person is derived from his use, not vice versa.
Furthermore, he who regards men from spiritual truth
regards them no differently; for he sees that one man,
whether in a high or low position is much like another,
there being only a difference in wisdom; and wisdom
is to love use, thus the good of a fellow citizen, of society,
of one's country, and of the church.-(H.H. 390')
.10 11
13. Kingship Kingship
and everywhere induces a likeness of itself. In heaven
(6) The Reigning Love love to the Lord is the ruling love, because there the Lord
is loved above ail things; therefore, the Lord is ail in ail
The very life itself of a man is his love; and such as there, He flows into each and ail things, disposes them and
the love is, such is the life, yea, such is the whole man: induces a likeness of Himself and causes Heaven to be where
but it is the ruling or reigning love that makes the man. He is. On this account, an angel is heaven in a least form,
This love has many loves in subordination to it, which a society is heaven in a larger form, and ail the societies
are derivatives; these loves appear different in kind, but taken together are heaven in the greatest form.-(H.H. 58.)
still belong to the ruling love, and together with it con
stitute one kingdom. The ruling love is like their king It is a man's ruling love that awaits him after death,
and head; it directs them, and through them, as through nor is it ever changed to eternity; everyone bas many
mediate ends, it regards and intends its own end, which loves, but they ail bear relation to the ruling love, and
is the chief and ultimate end of ail: this it does both make one with it, or together compose it; ail things of
directly and indirectly. What belongs to the ruling love is the will which harmonize with the ruling love are cailed
what is loved above ail things.-(H.D. 54.) loves, because they are loved. Of these loves some are
interior, some exterior, some are directly conjoined, some
That which fills the whole mind of a man, his thought indirectly, some are nearer, some more remote; there are
as weil as his will, is said to reign universaily; it is what affections that are of service in various ways. Taken ail
a man loves above ail else and makes his ultimate aim; together, they constitute as it were a kingdom, for so are
this is within each and everything of his will and thought. they arranged in order with a man; yet the man knows
What it is that reigns universaily can be known bya feeling nothing whatever about their order. But in the other
of delight when it succeeds and the grief that is caused life, something of this is manifest to him, for there, he
when it does not. What reigns universaily with a man, has, according to that order, extension of thought and
determines the form of his spirit; the face accords with affection, an extension into heavenly societies if the ruling
it entirely; if what reigns is evil and false, the form of love consists of heavenly loves, an extension into infernal
his spirit is diabolical; but if what reigns is good and true, societies if it consists of infernal loves.-(H.H. 477,)
the form is angelic. For a spirit regarded in itself is
affection in form; the ruling affection is the very form Every man after death comes nrst into the world of
itself of the spirit, the other affections apply themselves spirits, which is midway between heaven and heil, and
in adaptation to it.-(A.C. 7648.) is there prepared for one or the other, everyone according
to his life in the world. . . . There are innumerable
He who has heaven in lùmself not only has heaven in societies in the world of spirits, in which there are pleasures
his greatest or general things, but also in his least or similar to those on earth. . . . The externals of those who
particular things; least tbings in him present a likeness are there are graduaily put aside, and in this way their
of greatest things. This results from everyone's being internaIs are opened out, and this continues till the ru1ing
his own love and of such a quality as his ruling love is. love is revealed, because this is the life's love, thus the
What rules flows into each single particular, disposes them inmost and the Iuler over external things.-(A. R. 784.)
:t:t
:t~
14. Kingship Kingship
everything that turns out to their advantage, and the rest
they ascribe to fortune or chance, and few things to the
(7) The Government of the Divine Providence; thus the things that happen they
attribute to dead causes, instead of to a living cause:
King of kings they say, indeed, when things go happily, that this is from
God, also that there is nothing that is not from Him;
(In the Word) there are two things predicated of the but hardly any at heart believe this. The case is similar
Lord, namely, that he is king, and that he is priest: a with those who place aIl prosperity in worldly and bodily
king, or what is of royalty, signifies holy truth; a priest, things, such as honours and riches; and believe that
or what is of the priesthood, signifies holy good. . . . these alone are Divine blessings; wherefore when they
The Lord governs aIl and everything in the universe, as see that many of the wicked have an abundance of such
king, from Divine Truth, and as priest, from Divine Good. things, and the good have not, they reject from their
Divine Truth is the order itself of his universal kingdom, heart Divine Providence in particular things, and deny
aIl the laws of which are truths, or eternal verities. it, not considering that Divine blessing consists in being
(A.C. 1728.) happy to eternity, and that the Lord regards momenury
things which the things of the world respectively are,
By the kingdom of God, in a universal sense, is meant merely as means to eternal things; wherefore also for
the universal heaven; in a sense less universal, the true the good, who receive His mercy, the Lord provides in
church of the Lord; and in a particular sense, anyone time, such things as conduce to the happiness of their
having true faith, or who has been regenerated by a life eternal life,-riches and honours for those to whom they
of faith. Wherefore such a person also is called a heaven, are not hurtful, and the absence of riches and honours
because heaven is in him; and likewise a kingdom of fOf those to whom they are hurtful; yet to the latter He
God, because the kingdom of God is in him. (A.C. 19,) grants in time that instead of riches and honours they
The Lord's Royalty is the Divine Truth.-(A.C. 3969') have gladness from a few things, and are more content
than the rich and honoured.-(A.C. 8717,)
The Lord as king is the Divine Truth. . . . It is on
this account that heaven and the church are called His God is love itself and wisdom itself, and these two
kingdom.-{A.R. 664.) constitute His essence. (T.C.R. 37')
The government of the Lord's Divine Love and Wisdom
The Lord by means of truth proceeding from Himself is what is called Divine Providence.-(D.P. 2..)
rules aIl things, even the very least, not as a king in the
world, but as God in heaven and the universe. . . . The The Lord, by the Divine from Himself, provides for
Lord's Divine Disposing or Providence is in each and aIl aU things to be held together in the order in which they
things, yea, even in the minutest of aIl, even though it are and into which they were created.-(D.P. 55,)
appears otherwise to man. But this matter is not easy for
Heaven from the human race is the end that Divine
anyone to grasp, and least of aIl, for those who trust in
their own prudence, for they attribute to themselves Providence has in view. It follows that the reformation
15 D
14
15. fI
I
Kingship Kingship
1
and regeneration of man, thus his saIvation, is what Divine continuaily to happinesses, whatever appearance the means
Providence principaily regards.-(D.P. 58.) may present: and that those are in the stream of Pro
vidence who trust in the Divine, and attribute ail things
Divine Love wills to save aU, but it can onlysave through
,1 to Him; and that those are not in the stream of Pro
Divine Wisdom; to Divine Wisdom belong ail the laws
vidence who trust only in themselves, and attribute aU
by which salvation is effected, and these laws love cannot
transcend, because Divine Love and Divine Wisdom are
1
things to themselves, for they are in a state of opposition,
inasmuch as they refuse to ailow Providence to the
one, and act in union.-(D.L. W. 37-)
Divine, and daim it to themselves. It should be known
Divine Providence regards eternal things; and (it also, that so far as any one is in the stream of Providence,
regards) temporal things not otherwise than to the extent i he is in a state of peace; likewise, so far as any one is in
that they make one with eternal things.-(D.P. 214.) 1
a state of peace from the good of faith, he is in the Divine
Providence. These alone know and believe that the
Divine Providence is as much with the evil as with the Lord's Divine Providence is in each and ail things, yea, in
good.-(D.P. 285.) the veriest details of ail things.-(A.C. 8478.)
Divine Providence differs from ail other leading and
1
Divine Providence with the evil is a continuaI permission 1
of evil, to the end that there may be a continuaI drawing control in this, that it continuaily regards what is eternal,
away from it.-(D.P. 296.) and continuaily leads to salvation, and this by various
states, now cheerful, now sorrowful: man is quite in
It may be said that the Lord is Providence, as it is said capable of comprehending these, yet they are ail of benefit
that God is Order; for Divine Providence is the Divine to his life in eternity.-(A.C. 8560.)
Order concerned primarily with the salvation of men;
and there cannot be order without laws, for laws con Providence is the Lord's government in the heavens
stitute it, and every law derives from order that it aIso and on earth. From Providence the Lord govems ail
is order: hence it foilows that as God is Order He is 1 things according to order. . . . He governs ail things
also the Law of His own Order; so, too, it is to be said either from will, from leave, or from permission, and thus
of the Divine Providence, that as the Lord is His own differently according to the quality of a man. Providence
Providence, He is also the Law of His own Providence. acts invisibly. Most things which are brought about
Hence it is manifest that the Lord cannot act contrary from Providence appear to a man as if they happened by
to the laws of His own Divine Providence, for to act chance. The reason Providence acts invisibly is lest a
contrary to them would be to act contrary to Himself. man, from things that were visible, might he compeiled
(D.P. BI.) to believe, and so his freedom be harmed; for unless
a man has freedom, he cannot be reformed, thus cannot
It should be known that Divine Providence is universal, be saved. Divine Providence does not regard temporal
that is, it is in the veriest details of ail things; and that things which soon pass away, but eternaI things. Those
they who are in the stream of Providence are borne who do not recognize this, believe that wealth and rank
2.6 2.7
,11,1
1
16. Kingship Kingship
in the world are the only things to be provided, which
therefore they call blessings from the Divine; when yet (8) Homage to the King of kings
those things are not regarded by the Lord as blessings,
but only as means for a man's life in the world; but They who are in a life of good acknowlcdge the Lord.
what the Lord regards as blessings are' the things which -(A.C. 2.~54.)
contribute to a man's eternal happiness.-(H.D. 2.76.)
There is an influx from the Divine of the Lord into Those who are led by themselvcs and their own loves,
every angel, into every spirit and into every man; the do not believe in the Lord, for to believe in the Lord is
Lord thus rules each one, not only in what relates to the to be led by Him, and not by self.-(A.C. 1°731.)
whole, but also in the smaUest particulars, and this, both
immediately from Himself and also mediately through the The chief thing of inward worship is to acknowledge
spiritual world.-(A.C. 6°58.) the Lord, the One and Only God, and to acknowledge
that from Him is all good and truth. Those in the church
The Lord reigns with the angels of heaven and with who do not acknowledge Him, cannot be in good, thus
men of the church by that which proceeds from Himself, neither can they be in truth: and those are in acknowledg
in general called Divine Good and Divine Truth, also ment who are in faith, and at the same time in good of
justice and judgment, and also love and faith. These are the life: but not those who are in evil of life. Acknowledging
things by which the Lord rules. These things therefore and worshipping the Lord is living according to His
are properly the Lord's kingdom with those who receive ; commandments, that is, living a life of faith and charity.
for when those things rule with angels and men, the A life of faith is keeping the commandments from
Lord Himself rules, for what proceeds from Him is obedience, and a life of charity is keeping the command
Himself. The Divine in Heaven is nothing else than the ments from love.-(A.C. 9193,)
Divine proceeding.
The Lord indeed rules, not only those who receive Worship of the Lord in itself consists in performing
Divine celestial and spiritual things from Him, but also uses; and, while man lives in the world, uses mean that
those who do not, as is the case with aU in hell; still, it each one in his place should discharge his duty rightly,
cannot be said that the Lord's kingdom is there, since thus being, from the heart, of service to his country, to
they are altogether unwilling to be ruled by the Divine societies, and to his neighbour; that he act with sincerity
proceeding and according to its laws of order; on the towards his companions; and that he carry out his obliga
contrary, they deny the Lord, and turn themselves away tions prudently according to the character of each. These
from Him; nevertheless, the Lord rules them, not as uses are pre-eminently what is meant by exercising charity,
subjects and citizens of His kingdom, but, like the and by them it is that the Lord is pre-eminently wor
refractory and the rebellious, by keeping them in bonds shipped. Going to church, listening to sermons, and
to prevent them from doing evil, either to each other, or, praying, are also necessary, but, without the above uses,
more especially, to those who are from His kingdom. they avail nothing, as they do not belong to the life, but
(A.B. 68 3·) teach of what quality the life should be.-(A.C. 7°38.)
2.8 2.9
17. Kingship Kingship
A man is in worship continuaily when he is in love and and equity, and to do so because this is commanded by
charity. External worship is only an effeet. Such is the the Lord in the Word. For, in this way, a man, in ail he
worship in which angels are, wherefore with them there does, regards heaven and the Lord, with Whom he is
is a perpetuaI sabbath; fo~ which reason aIso (in the thus conjoined.-(A.E. 325.)
W ord) sabbath in the internaI sense signifies the kingdom
of the Lord. But, while man is in the world, he should A Iife of charity is to will weil and to do weil to the
not omit the praetice of external worship aIso, for by neighbour; in everythîng one does, to act from what is
means of external worship internaI things are excited, and just and equitable, good and true: similarly in the dis
external things are kept in holiness so that internaI things charge of every duty. In a word, a life of charity consists
can flow in. Moreover a man is imbued in this way in the performance of uses.-(H.D. 12 4.)
with knowledge, and prepared so that he can receive
heavenly things, and so that he may be endowed with
states of holiness, of which he himse1f is not aware. These
states of holiness the Lord preserves to him for use
in eternallife; for in the other life ail one's states of life
recur.-(A.C. 1618.)
By worship according to the order of heaven is meant
ail practice of what is good according to the Lord's
precepts. At this day, by the worship of God is chiefly
meant the worship of the lips in a place of worship, and
also in the morning and evening. But the worship
of God does not consist essentiaIly in this, but in a life
of uses: this is worship according to the order of heaven.
Worship of the lips is aIso worship, but effects nothing at
ail unless there is worship of the life, for this worship is
of the heart. The former, in order to be worship, must
proceed from the Iatter.-(A.C. 7884.)
The essential of worship is a Iife of charity, and its
instrumental is posture and praying; that is, the prirnary
of worship is a Iife of charity, and its secondary is praying.
From which it is clear that those who place ail Divine
worship in oral piety and not in: practical piety, greatly
err. Practic~ piety is, in ail one does and inthe discharge of
every duty, to act from sincerity and rectitude, from justice
}O JI
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Paper covers, 6d. Cloth, IS. 6d. Limp leather,
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" Heavenly Arcana," Vols. l and II
" The Lord, the Sacred Scripture, Life, Faith "
"Swedenborg, Life and Teaching" (Tro-
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TRANSACTIONS OF THE SWEDENBORG
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