The New Jerusalem and Its Heavenly Doctrine · §§ 276–300

276. Of Providence.

Providence is the government of the Lord in the heavens and on the earth (n. 10773). The Lord, from providence, rules all things according to order, and thus providence is government according to order (n. 1755, 2447). And He rules all things either from will or from leave, or from permission; thus in various respects according to man’s quality (n. 1755, 2447, 3704, 9940). Providence acts invisibly (n. 5508). Most things which are done from providence appeal to man as contingencies (n. 5508). Providence acts invisibly, in order that man may not be compelled to believe from visible things, and thus that his free-will may not be injured; for unless man has freedom he cannot be reformed, thus he cannot be saved (n. 1937, 1947, 2876, 2881, 3854, 5508, 5982, 6477, 8209, 8987, 9588, 10409, 10777). The Divine providence does not regard temporary things which soon pass away, but eternal things (n. 5264, 8717, 10776; illustrated n. 6491).

They who do not comprehend this, believe that opulence and eminence in the world are the only things to be provided, and call such things blessings from the Divine, when nevertheless they are not regarded as blessings by the Lord, but only as means conducive to the life of man in the world; but that those things are regarded by the Lord which conduce to man’s eternal happiness (n. 10409, 10776). They who are in the Divine providence of the Lord, are led in each and all things to eternal happiness (n. 8478, 8480). They who ascribe all things to nature and man’s own prudence, and nothing to the Divine, do not think or comprehend this (n. 6481, 10409, 10775).

The Divine providence of the Lord is not, as believed in the world, universal only, and the particulars and single thing dependent on man’s prudence (n. 8717, 10775). No universal exists but from and with single things, because single things taken together are called a universal, as particulars taken together are called a general (n. 1919, 6159, 6338, 6482-6484). Every universal is such as the single things of which it is formed, and with which it is (n. 917, 1040, 6483, 8857). The providence of the Lord is universal, because existing in the most single things (n. 1919, 2694, 4329, 5122, 5904, 6058, 6481-6486, 6490, 7004, 7007, 8717, 10774); confirmed from heaven (n. 6486). Unless the Divine providence of the Lord were universal, from and in the most single things, nothing could subsist (n. 6338). All things are disposed by it into order, and kept in order both in general and in particular (n. 6338). How the case herein is comparatively with that of a king on earth (n. 6482, 10800). Man’s own proper prudence is like a small speck of dirt in the universe, whilst the Divine providence is respectively as the universe itself (n. 6485). This can hardly be comprehended by men in the world (n. 8717, 10775, 10780). Because many fallacies assail them, and induce blindness (n. 6481). Of a certain person in the other life, who believed from confirmation in the world, that all things were dependent on man’s own prudence, and nothing on the Divine providence; the things belonging to him appeared infernal (n. 6484).

The quality of the Lord’s providence with respect to evils (n. 6481, 6495, 6574, 10777, 10779). Evils are ruled by the Lord by the laws of permission, and they are permitted for the sake of order (n. 8700, 10778). The permission of evil by the Lord is not that of one who wills, but of one who does not will, but who cannot bring aid on account of the urgency of the end, which is salvation (n. 7887). To leave man from his own freedom to think and will evil, and so far as the laws do not forbid, to do evil, is to permit (n. 10778). Without freedom, thus without this permission, man could not be reformed, thus could not be saved, may be seen above in the doctrine of Freedom (n. 141-149).

The Lord has providence and foresight, and the one does not exist without the other (n. 5195, 6489). Good is provided by the Lord, and evil foreseen (n. 5155, 5195, 6489, 10781).

There is no such thing as predestination or fate (n. 6487). All are predestined to heaven, and none to hell (n. 6488). Man is under no absolute necessity from providence but has full liberty, illustrated by comparison (n. 6487). The “elect” in the Word are they who are in the life of good, and thence of truth (n. 3755, 3900, 5057, 5058). How it is to be understood that “God would deliver one man into another’s hand” (Exod. 21:13) (n. 9010).

Fortune, which appears in the world wonderful in many circumstances, is an operation of the Divine providence in the ultimate of order, according to the quality of man’s state; and this may afford proof, that the Divine providence is in the most single of all things (n. 5049, 5179, 6493, 6494). This operation and its variations are from the spiritual world, proved from experience (n. 5179, 6493, 6494).

277. Of Influx.

Of the influx of heaven into the world, and of the influx of the soul into all things of the body, from experience (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598- 6626). Nothing exists of or from itself, but from what is prior to itself, thus all things from the First (n. 4523, 4524, 6040, 6056). As all things existed, they also subsist, because subsistence is perpetual existence (n. 2886, 2888, 3627, 3628, 3648, 4523, 4524, 6040, 6056). Influx takes place according to that order (n. 7270). Hence it is plain that all things subsist perpetually from the first esse, because they exist from it (n. 4523, 4524, 6040, 6056). The all of life flows in from the First, because it is thence derived, thus from the Lord (n. 3001, 3318, 3337, 3338, 3344, 3484, 3628, 3629, 3741-3743, 4318-4320, 4417, 4524, 4882, 5847, 5986, 6325, 6468-6470, 6479, 9279, 10196). Every existere is from an esse, and nothing can exist unless its esse be in it (n. 4523, 4524, 6040, 6056).

All things which a man thinks and wills flow into him, from experience (n. 904, 2886-2888, 4151, 4319, 4320, 5846, 5848, 6189, 6191, 6194, 6197-6199, 6213, 7147, 10219). Man’s ability of examining things, and of thinking and forming analytic conclusions, is from influx (n. 2888, 4319, 4320). Man could not live a moment if the influx from the spiritual world were taken away from him; but still man is in freedom, from experience (n. 2887, 5849, 5854, 6321). The life which flows in from the Lord is varied according to man’s state and according to reception (n. 2069, 5986, 6472, 7343). With the evil, the good which flows from the Lord is turned into evil, and the truth into falsity, from experience (n. 3643, 4632). The good and truth, which continually flow from the Lord, are so far received, as evil and falsity do not oppose their reception (n. 2411, 3142, 3147, 5828).

All good flows in from the Lord, and all evil from hell (n. 904, 4151). At this day man believes all things to be in himself and from himself, when nevertheless they inflow, as he might know from the doctrinal of the church, that all good is from heaven, and all evil from hell (n. 4249, 6193, 6206). But if he would believe as the thing is, he would not appropriate evil to himself, but cast it back from himself into hell, neither would he make good his own, and thus would not claim any merit from it (n. 6206, 6324, 6325). How happy the state of man would then be, as he would view both good and evil from within, from the Lord (n. 6325). They who deny heaven, or know nothing about it, do not know there is any influx thence (n. 4322, 5649, 6193, 6479). What influx is, illustrated by comparisons (n. 6128, 6190, 9407).

Influx is spiritual, and not physical, thus it is from the spiritual world into the natural, and not from the natural world into the spiritual (n. 3219, 5119, 5259, 5427, 5428, 5477, 6322, 9109, 9110). Influx is through the internal man, into the external, and not contrariwise (n. 1702, 1707, 1940, 1954, 5119, 5259, 5779, 6322, 9380). Because the internal man is in the spiritual world, and the external in the natural world (n. 978, 1015, 3628, 4459, 4523, 4524, 6057, 6309, 9701-9709, 10156, 10472). It appears as if influx is from externals into internals; this is a fallacy (n. 3721). Influx is into man’s rational and through this into things scientific, and not contrariwise (n. 1495, 1707, 1940). The order of influx (n. 775, 880, 1096, 1495, 7270).

There is immediate influx from the Lord, and also mediate influx through the spiritual world or heaven (n. 6063, 6307, 6472, 9682, 9683). The immediate influx from the Lord enters into the most single of all things (n. 6058, 6474-6478, 8717, 8728). Of the mediate influx of the Lord through heaven (n. 4067, 6982, 6985, 6996). It is effected through the spirits and angels who are adjoined to man (n. 697, 5846-5866). The Lord, by means of angels, flows into the ends from which, and for the sake of which, a man so thinks, wills, and acts (n. 1317, 1645, 5846, 5854). And thus into those things which are of conscience with man (n. 6207, 6213). But by means of spirits into the thoughts, and thence into the things of the memory (n. 4186, 5854, 5858, 6192, 6193, 6198, 6199, 6319). This can with difficulty be believed by man (n. 6214). The Lord inflows into firsts and at the same time into ultimates, or into inmosts and at the same time into outmosts, how (n. 5147, 5150, 6473, 7004, 7007, 7270). The influx of the Lord is into good with man, and through good into truth, and not contrariwise (n. 5482, 5649, 6027, 8685, 8701, 10153). Good gives the faculty of receiving influx from the Lord, but not truth without good (n. 8321). It is not what enters the thought, but what enters the will, that is hurtful, because this is appropriated to the man (n. 6308). The Divine in the highest is tacit and pacific, but as it descends towards lower things in man, it becomes unpacific and tumultuous, on account of the things therein being in disorder (n. 8823). The quality of the Lord’s influx with the prophets (n. 6212).

There is a general influx, its quality (n. 5850). It is a continual effort of acting according to order (n. 6211). This influx takes place into the lives of animals (n. 5850). And also into the subjects of the vegetable kingdom (n. 3648). That thought is formed into speech and will into gestures with man, according to this general influx (n. 5862, 5990, 6192, 6211).

278. Of the influx of life with man in particular.

There is one only fountain of life, from which all live both in heaven and in the world (n. 1954, 2021, 2536, 2658, 2886-2889, 3001, 3484, 3742, 5847, 6467). This life is from the Lord alone, illustrated by various things (n. 2886-2889, 3344, 3484, 4319, 4320, 4524, 4882, 5986, 6325, 6468-6470, 9276, 10196). The Lord is life itself, may be seen (John 1:1, 4; 5:26; 14:6). Life from the Lord flows in with angels, spirits, and men, in a wonderful manner (n. 2886-2889, 3337, 3338, 3484, 3742). The Lord flows in from His Divine love, which is of such that it wills that what is its own should be another’s (n. 3742, 4320). All love is such; thus the Divine love is infinitely more so (n. 1820, 1865, 2253, 6872). Hence life appears as if it were in man, and not as inflowing (n. 3742, 4320). Life appears as if it were in man, because the principal cause, which is life from the Lord, and the instrumental cause, which is the recipient form, act as one cause, which is felt in the instrumental (n. 6325). The chief of the wisdom and intelligence of the angels consists in perceiving and knowing that the all of life is from the Lord (n. 4318). Concerning the joy of angels perceived and shown by their discourse to me, from this that they do not live from themselves, but from the Lord (n. 6469). The evil are not willing to be convinced that life inflows (n. 3743). Doubts concerning the influx of life from the Lord cannot be removed, so long as fallacies, ignorance, and the negative reign (n. 6479). All in the church know that all good and truth is from heaven, that is, through heaven from the Lord, and that all evil and falsity is from hell; and yet the all of life has relation to good and truth, and to evil and falsity, there being nothing of life without them (n. 2893, 4151). The doctrinal of the church derived from the Word teaches the same thing (n. 4249). Nevertheless man does not believe that life inflows (n. 4249). If communication and connection with spirits and angels were taken away, man would instantly die (n. 2887). It is evident from hence, that the all of life flows in from the first esse of life, because nothing exists from itself, but from things prior to itself, thus each and all things exist from the First; and because everything must subsist from the same source from which it first existed, since subsistence is perpetual existence (n. 4523, 4524). Angels, spirits, and men, were created to receive life, thus they are only forms recipient of life (n. 2021, 3001, 3318, 3344, 3484, 3742, 4151, 5114, 5986). Their forms are such as the quality of their reception (n. 2888, 3001, 3484, 5847, 5986, 6467, 6472). Men, spirits, and angels, are therefore such as are their forms recipient of life from the Lord (n. 2888, 5847, 5986, 6467, 6472). Man is so created, that in his inmost, and hence in those which follow in order, he can receive the Divine, and be elevated to the Divine, and be conjoined with the Divine by the good of love and the truths of faith, and on this account he lives to eternity, otherwise than beasts (n. 5114).

Life from the Lord flows in also with the evil, thus also with those who are in hell (n. 2706, 3743, 4417, 10196). But they turn good into evil and truth into falsity, and thus life into spiritual death, for such as the man is, such is his reception of life (n. 4319, 4320, 4417). Goods and truths from the Lord also continually inflow with them, but they either reject, suffocate, or pervert them (n. 3743). They who are in evils, and thence in falsities, have no real life; the quality of their life (n. 726, 4623, 4747, 10284, 10286).

279. Of Order.

The Divine truth proceeding from the Lord is the source of order, and the Divine good is the essential of order (n. 1728, 2258, 8700, 8988). The Lord is order, since the Divine good and the Divine truth are from the Lord, yea, are the Lord, in the heavens and on earth (n. 1919, 2011, 5110, 5703, 10336, 10619). Divine truths are the laws of order (n. 2447, 7995). Where order is, the Lord is present, but where order is not, the Lord is not present (n. 5703). As the Divine truth is order, and the Divine good the essential of order, therefore each and all things in the universe have relation to good and truth, that they may be anything, because they have relation to order (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122, 10555). Good, because it is the essential of order, disposes truths into order, and not vice versa (n. 3316, 3470, 4302, 5704, 5709, 6028, 6690). The entire heaven, as to all the angelic societies, is arranged by the Lord according to His Divine order, because the Divine of the Lord with the angels makes heaven (n. 3038, 7211, 9128, 9338, 10125, 10151, 10157). Hence the form of heaven is a form according to Divine order (n. 4040-4043, 6607, 9877).

So far as man lives according to order, thus so far as he lives in good according to Divine truths, which are the laws of order, so far is he a man (n. 4839). Yea, as far as a man thus lives, so far he appears in the other life as a perfect and beautiful man, but so far as he does not thus live, so far he appears as a monster (n. 4839, 6605, 6626). Hence it appears that all things of Divine order are collected together in man, and that from creation he is Divine order in form (n. 4219, 4220, 4223, 4523, 4524, 5114, 5368, 6013, 6057, 6605, 6626, 9706, 10156, 10742). Every angel is in the human form because he is a recipient of Divine order from the Lord, perfect and beautiful according to reception (n. 322, 1880, 1881, 3633, 3804, 4622, 4735, 4797, 4985, 5199, 5530, 6054, 9879, 10177, 10594). The angelic heaven also in its whole complex is in the human form, because the whole heaven as to all its angelic societies, is disposed by the Lord according to Divine order (n. 2996, 2998, 3624-3629, 3636-3643, 3741-3745, 4625). Hence it is evident, that the Divine Human is the source from which all these things are derived (n. 2996-2998, 3624-3649, 3741-3745). Hence also it follows that the Lord is the only Man, and that they are men who receive the Divine from Him (n. 1894). So far as they receive it, so far they are images of the Lord (n. 8547).

Man is not born into good and truth, but into evil and falsity, thus not into Divine order, but into what is contrary to order, and on this account into mere ignorance, and he ought therefore necessarily to be born anew, that is regenerated, which is done by Divine truths from the Lord, and by a life according to them, to the intent that he may be inaugurated into order, and thus become a man (n. 1047, 2307, 2308, 3518, 3812, 8480, 8550, 10283, 10284, 10286, 10731). When the Lord regenerates man, He disposes all things with him according to order, that is, according to the form of heaven (n. 5700, 6690, 9931, 10303). The man who is led by the Lord, is led according to Divine order (n. 8512). The interiors which are of the mind are open into heaven, even to the Lord, with the man who is in Divine order, but shut with him who is not in Divine order (n. 8513). So far as man lives according to order, so far he has intelligence and wisdom (n. 2592).

The Lord rules the firsts and the ultimates of order, and the firsts from the ultimates and the ultimates from the firsts; and thus keeps all things in connection and order (n. 3702, 3739, 6040, 6056, 9828). Of successive order; and of the ultimate of order, in which things successive are together in their order (n. 634, 3691, 4145, 5114, 5897, 6239, 6326, 6465, 8603, 9215, 9216, 9828, 9836, 10044, 10099, 10329, 10335).

Evils and falsities are contrary to order, and still they are ruled by the Lord, not according to order, but from order (n. 4839, 7877, 10778). Evils and falsities are ruled by the laws of permission, and this is for the sake of order (n. 7877, 8700, 10778). What is contrary to Divine order is impossible, as that a man who lives in evil can be saved from mercy alone, as likewise that the evil can be consociated with the good in the other life, and many other things (n. 8700).

280. XXII. THE LORD.

There is One God, who is the Creator and Conservator of the universe; thus who is the God of heaven and the God of the earth.

281. There are two things which make the life of heaven with man, the good of love and the truth of faith. Man has this life from God, and nothing at all of it is from man. Therefore the primary principle of the church is, to acknowledge God, to believe in God, and to love Him.

282. They who are born within the church ought to acknowledge the Lord, His Divine and His Human, and to believe in Him and love Him; for all salvation is from the Lord. This the Lord teaches in John:

He that believeth on the Son hath eternal life; and he that believeth not the Son shall not see life; but the anger of God abideth on him (3:36).

Again:

This is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have eternal life; and I will raise him up at the last day (6:40).

In the same:

Jesus said, I am the resurrection and the life; he that believeth in Me though he die, shall live; but whosoever liveth and believeth in Me shall not die to eternity (11:25, 26).

283. Therefore, they within the church who do not acknowledge the Lord and His Divine, cannot be conjoined to God, and thus cannot have any lot with the angels in heaven; for no one can be conjoined to God but from the Lord, and in the Lord. That no one can be conjoined to God but from the Lord, the Lord teaches in John:

No one hath seen God at any time; the Only-begotten Son, who is in the bosom of the Father, He hath manifested Him (1:20). In the same:

Ye have never head the voice of the Father, nor seen His shape (5:37).

In Matthew:

No one knoweth the Father but the Son, and he to whom the Son will reveal Him (11:27).

And in John:

I am the way, the truth, and the life; no one cometh to the Father but by Me (14:6).

The reason why no one can be conjoined to God but in the Lord, is because the Father is in Him, and they are one, as He also teaches in John:

If ye know Me, ye know My Father also; He who seeth Me seeth the Father; Philip, believest thou not that I am in the Father and the Father in Me? believe Me that I am in the Father and the Father in Me (John 14:7-11).

And in the same:

The Father and I are One; that ye may know and believe that I am in the Father and the Father in Me (John 10:30, 38).

284. Because the Father is in the Lord, and the Father and the Lord are one; and because we must believe in Him, and he that believes in Him has eternal life, it is evident that the Lord is God. That the Lord is God, the Word teaches, as in John:

In the beginning was the Word. and the Word was with God, and God was the Word; all things were made by Him, and without Him was not any thing made which was made; and the Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the Only-begotten of the Father (John 1:1, 3, 14).

In Isaiah:

A Boy is born to us, a Son is given to us, on whose shoulder is the government, and His name shall be called God, Hero, the Father of Eternity, the Prince of Peace (Isa. 9:6).

In the same:

A virgin shall conceive and bring forth, and His name shall be called God with us (Isa. 7:14; Matt. 1:23).

And in Jeremiah:

Behold the days shall come when I will raise up to David a just Branch, who shall reign King, and shall prosper; and this is His name which they shall call Him, Jehovah our Justice (Jer. 23:5, 6; 33:15, 16).

285. All they who are of the church, and in light from heaven, see the Divine in the Lord; but they who are not in light from heaven, see nothing but the Human in the Lord; when yet the Divine and the Human are in Him so united, that they are one; as the Lord also taught in another place in John:

Father, all Mine are Thine, and all Thine Mine (17:10).

286. That the Lord was conceived from Jehovah the Father, and thus was God from conception, is known in the church; and also that He rose again with the whole body, for He left nothing in the sepulchre; of which He also afterwards confirmed the disciples, saying:

See My hands and My feet, that it is I Myself; feel Me and see; for a spirit hath not flesh and bones as ye see Me have (Luke 24:39).

And although He was Man as to flesh and bones, still He entered through the closed doors, and, after He had manifested Himself, became invisible (John 20:19, 26; Luke 24:31). The case is otherwise with every man, for man only rises again, as to the spirit, and not as to the body, wherefore when He said, that He is not as a spirit, He said that He is not as another man. Hence it is evident that the Human in the Lord is also Divine.

287. Every man has his esse of life, which is called his soul, from the father; the existere of life thence derived is what is called the body; hence the body is the effigy of its soul, for the soul, by means of the body, exercises its life at will. Hence it is that men are born into the likeness of their parents, and that families are distinguished from each other. From this it is evident what was the quality of the body or Human of the Lord, namely, that it was as the Divine itself, which was the esse of His life, or the soul from the Father, wherefore He said:

He that seeth Me, seeth the Father (John 14:9).

288. That the Divine and Human of the Lord is one Person, is from the faith received in the whole Christian world, which is to this effect:

Although Christ is God and Man, still He is not two, but one Christ; yea, He is altogether one and a single Person; because as the body and the soul are one man, so also God and Man are one Christ.

This is from the Athanasian creed.

289. They who, concerning the Divinity, have the idea of three Persons, cannot have the idea of one God; if with the mouth they say one, still they think three; but they who, concerning the Divinity, have the idea of three in one Person, can have the idea of one God, and can say one God, and also think one God.

290. The idea of three in one Person is had, when it is thought that the Father is in the Lord, and that the Holy Spirit proceeds from Him; the Trinity is then in the Lord, the Divine itself which is called the Father, and the Divine Human which is called the Son, and the Divine proceeding which is called the Holy Spirit.

291. Because all the Divine is in the Lord, therefore He has all power in the heavens and in the earths; which he also says in John:

The Father hath given all things into the hand of the Son (3:35).

In the same:

The Father hath given to the Son power over all flesh (17:2).

In Matthew:

All things are delivered to Me by the Father (11:27). In the same

All power is given to Me in heaven and in earth (28:18). Such power is Divine.

292. They who make the Human of the Lord like the human of another man, do not think of His conception from the Divine itself, nor do they consider that the body of everyone is an effigy of his soul. Neither do they think of His resurrection with the whole body; nor of His appearance when He was transformed, that His face shone as the sun. Neither do they think, respecting those things which the Lord said concerning faith in Him, concerning His unity with the Father, concerning His glorification, and concerning His power over heaven and earth, that these are Divine, and were said of His Human. Neither do they remember that the Lord is omnipresent also as to His Human (Matt. 23:20); when yet the faith of His omnipresence in the Holy Supper is thence derived; omnipresence is Divine. Yea, perhaps they do not think that the Divine, which is called the Holy Spirit, proceeds from His Human; when yet it proceeds from His glorified Human, for it is said:

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

293. The Lord came into the world that He might save the human race, which otherwise would have perished in eternal death; and He saved them by this, that He subjugated the hells, which infested every man coming into the world and going out of the world; and at the same time by this, that He glorified His Human: for thus He can keep the hells in subjugation to eternity. The subjugation of the hells, and the glorification of His Human at the same time, were effected by means of temptations admitted into the human which He had from the mother, and by continual victories therein. His passion on the cross was the last temptation and full victory.

294. That the Lord subjugated the hells, He Himself teaches in John: when the passion of the cross was at hand, then Jesus said:

Now is the judgment of this world; now the prince of this world shall be cast out (12:27, 28, 31).

In the same:

Have confidence, I have overcome the world (16:33).

And in Isaiah:

Who is this that cometh from Edom, going on in the multitude of His strength, great to save? My own arm brought salvation to Me; so He became to them for a Saviour (63:1-19; 59:16-21). That He glorified His Human, and that the passion of the cross was the last temptation and full victory, by which He glorified it, He teaches also in John:

After Judas went out, Jesus said, Now is the Son of man glorified, and God will glorify Him in Himself, and will immediately glorify Him (13:31, 32).

In the same:

Father, the hour has come; glorify Thy Son, that Thy Son also may glorify Thee (17:1, 5).

In the same:

Now is my soul troubled; Father, glorify Thy name; and a voice came out from heaven, saying, I have both glorified it, and will glorify it again (12:27, 28).

And in Luke:

Ought not Christ to suffer this, and to enter into His glory? (24:26.)

These words were said in relation to His passion: “to glorify” is to make Divine. Hence, now, it is manifest, that, unless the Lord had come into the world, and been made Man, and in this manner had liberated from hell all those who believe in Him and love Him, no mortal could be saved; this is understood by the saying, that without the Lord there is no salvation.

295. When the Lord fully glorified His Human, He then put off the human from the mother, and put on the Human from the Father, which is the Divine Human, wherefore He was then no longer the son of Mary.

296. The first and primary principle of the church is, to know and acknowledge its God; for without that knowledge and acknowledgment there is no conjunction; thus, in the church, without the acknowledgment of the Lord. This the Lord teaches in John:

He who believeth in the Son hath eternal life, but he who believeth not the Son shall not see life, but the anger of God abideth with him (3:36).

And in another place:

Except ye believe that I am, ye shall die in your sins (8:24).

297. That there is a Trine in the Lord, namely, the Divine itself, the Divine Human, and the Divine proceeding, is an arcanum from heaven, and is for those who will be in the holy Jerusalem.

298. FROM THE ARCANA COELESTIA.

The Divine was in the Lord from His very conception. The Lord had the Divine from the Father (n. 4641, 4963, 5041, 5157, 6716, 10125). The Lord alone had Divine seed (n. 1438). His soul was Jehovah (n. 1999, 2004, 2005, 2018, 2025). Thus the inmost of the Lord was the Divine itself, the covering* was from the mother (n. 5041). The Divine itself was the Lord’s esse of life from which the human afterwards went forth, and became an existere from that esse (n. 3194, 3210, 10270, 10372).

* The original Latin has “inductis” for”induitio.”

299. The Divine of the Lord is to be acknowledged.

Within the church where the Word is, and where the Lord is thereby known, the Divine of the Lord ought not to be denied, nor the holy proceeding from Him (n. 2359). They within the church who do not acknowledge the Lord, have no conjunction with the Divine, which is not the case with those who are out of the church (n. 10205). It is an essential of the church to acknowledge the Divine of the Lord, and His unition with the Father (n. 10083, 10112, 10370, 10730, 10738, 10816-10818, 10820).

300. The Lord glorified His Human in the world.

The glorification of the Lord is treated of in many places in the Word (n. 10828); and everywhere in the internal sense (n. 2249, 2523, 3245). The Lord glorified His Human, but not His Divine, as this was glorified in itself (n. 10057). The Lord came into the world to glorify His Human (n. 3637, 4287, 9315). The Lord glorified His Human by the Divine which was in Him from conception (n. 4727). The idea of the regeneration of man may give an idea of the glorification of the Lord’s Human, since the Lord regenerates man in the same manner as He glorified His Human (n. 3043, 3138, 3212, 3296, 3490, 4402, 5688). Some of the arcana respecting the glorification of the Lord’s Human (n. 10057). The Lord saved the human race by glorifying His Human (n. 1676, 4180). Concerning the Lord’s state of glorification and humiliation (n. 1785, 1999, 2159, 6866). Glorification, when predicated of the Lord, is the unition of His Human with the Divine, and to glorify is to make Divine (n. 1603, 10053, 10828).