LITMIR.BIZ

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in him, Coloss. ii. 9; and moreover, that he hath power over all flesh, John xvii. 2; and that he hath all power in heaven and in earth, Matt, xxviii. 18: from which declarations it follows, that he is God of heaven and earth." He afterwards asked how I proved the SECOND, "that a saving faith is to believe on him?" I said, "By these words of the Lord, 'This is the will of the Father, that every one that BELIEVETH ON THE SON should have eternal life, John vi. 40.' 'God so loved the world, that he gave his only-begotten Son, that every one that BELIEVETH ON HIM should not perish, but should have eternal life,' John iii. 15, 16. 'HE THAT BELIEVETH ON THE SON, hath eternal life; but he that believeth not the Son will not see life; but the wrath of God abideth on him,' John iii. 36." He afterwards said, "Demonstrate also the THIRD, and the next two doctrines:" I replied, "What need is there to demonstrate 'that evils ought to be shunned, because they are of the devil and from the devil; and that goods ought to be done, because they are of God and from God;' also 'that the latter are to be done by a man as from himself; but that he ought to believe that they are from the Lord with him and by him?' That these three doctrines are true, is confirmed by the whole Sacred Scripture from beginning to end; for what else is therein principally insisted on, but to shun evils and do goods, and believe on the Lord God? Moreover, without these three doctrines there can be no religion: for does not religion relate to life? and what is life but to shun evils and do goods? and how can a man do the latter and shun the former but as from himself? Therefore if you remove these doctrines from the church, you remove from it the Sacred Scripture, and also religion; and these being removed, the church is no longer a church." The man on hearing this retired, and mused on what he had heard; but still he departed in indignation.

      

      ON THE ORIGIN OF CONJUGIAL LOVE AS GROUNDED IN THE MARRIAGE OF GOOD AND TRUTH.

      

      83. There are both internal and external origins of conjugial love, and several of each; nevertheless there is but one inmost or universal origin of all. That this origin is the marriage of good and truth, shall be demonstrated in what now follows. The reason why no one heretofore has deduced the origin of that love from this ground, is, because it has never yet been discovered that there is any union between good and truth; and the reason why this discovery has not been made, is, because good does not appear in the light of the understanding, as truth does, and hence the knowledge of it conceals itself and evades every inquiry: and as from this circumstance good is as it were unknown, it was impossible for any one to conjecture that any marriage subsisted between it and truth: yea, before the rational natural sight, good appears so different from truth, that no conjunction between them can be supposed. That this is the case, may be seen from common discourse whenever they are mentioned; as when it is said, "This is good," truth is not at all thought of; and when it is said, "This is true," neither is good at all thought of; therefore at this day it is believed by many, that truth is one thing and good another; and by many also, that a man is intelligent and wise, and thereby a man (homo), according to the truths which he thinks, speaks, writes, and believes, and not at the same time according to goods. That nevertheless there is no good without truth, nor any truth without good, consequently that there is an eternal marriage between them; also that this marriage is the origin of conjugial love, shall now be shewn and explained in the following order: I. Good and truth are the universals of creation, and thence are in all created things; but they are in created subjects according to the form of each. II. There is neither solitary good nor solitary truth, but in all cases they are conjoined. III. There is the truth of good, and from this the good of truth; or truth grounded in good, and good grounded in that truth: and in those two principles is implanted from creation an inclination to join themselves together into a one. IV. In the subjects of the animal kingdom, the truth of good, or truth grounded in good, is male (or masculine); and the good of that truth, or good grounded in that truth, is female (or feminine). V. From the influx of the marriage of good and truth from the Lord, the love of the sex and conjugial love are derived. VI. The love of the sex belongs to the external or natural man, and hence it is common to every animal. VII. But conjugial love belongs to the internal or spiritual man; and hence this love is peculiar to man. VIII. With man conjugial love is in the love of the sex as a gem in its matrix. IX. The love of the sex with man is not the origin of conjugial love, but its first rudiment; thus it is like an external natural principle, in which an internal spiritual principle is implanted. X. During the implantation of conjugial love, the love of the sex inverts itself and becomes the chaste love of the sex. XI. The male and the female were created to be the essential form of the marriage of good and truth. XII. They are that form in their inmost principles, and thence in what is derived from those principles, in proportion as the interiors of their minds are opened. We will now proceed to the explanation.

      84. I. GOOD AND TRUTH ARE THE UNIVERSALS OF CREATION, AND THENCE ARE IN ALL CREATED THINGS; BUT THEY ARE IN CREATED SUBJECTS ACCORDING TO THE FORM OF EACH. The reason why good and truth are the universals of creation, is, because these two are in the Lord God the Creator; yea, they are himself; for he is essential divine good and essential divine truth. But this enters more clearly into the perception of the understanding, and thereby into the ideas of thought, if instead of good we say love, and instead of truth we say wisdom: consequently that in the Lord God the Creator there are divine love and divine wisdom, and that they are himself; that is, that he is essential love and essential wisdom; for those two are the same as good and truth. The reason of this is, because good has relation to love, and truth to wisdom; for love consists of goods, and wisdom truths. As the two latter and the two former are one and the same, in the following pages we shall sometimes speak of the latter and sometimes of the former, while by both the same is understood. This preliminary observation is here made, lest different meanings should be attached to the expressions when they occur in the following pages.

      85. Since therefore the Lord God the Creator is essential love and essential wisdom, and from him was created the universe, which thence is as a work proceeding from him, it must needs be, that in all created things there is somewhat of good and of truth from him; for whatever is done and proceeds from any one, derives from him a certain similarity to him. That this is the case, reason also may see from the order in which all things in the universe were created; which order is, that one exists for the sake of another, and that thence one depends upon another, like the links of a chain: for all things are for the sake of the human race, that from it the angelic heaven may exist, through which creation returns to the Creator himself, in whom it originated: hence there is a conjunction of the created universe with its Creator, and by conjunction everlasting conservation. Hence it is that good and truth are called the universals of creation. That this is the case, is manifested to every one who takes a rational view of the subject: he sees in every created thing something which relates to good, and something which relates to truth.

      86. The reason why good and truth in created subjects are according to the form of each, is, because every subject receives influx according to its form. The conservation of the whole consists in the perpetual influx of divine good and divine truth into forms created from those principles; for thereby subsistence or conservation is perpetual existence or creation. That every subject receives influx according to its form, may be illustrated variously; as by the influx of heat and light from the sun into vegetables of every kind; each of which receives influx according to its form; thus every tree and shrub according to its form, every herb and every blade of grass according to its form: the influx is alike into all; but the reception, which is according to the form, causes every species to continue a peculiar species. The same thing may also be illustrated by the influx into animals of every kind according to the form of each. That the influx is according to the form of every particular thing, may also be seen by the most unlettered person, if he attends to the various instruments of sound, as pipes, flutes, trumpets, horns, and organs which give forth a sound from being blown alike, or from a like influx of air, according to their respective forms.

      

      87. II. THERE IS NEITHER SOLITARY GOOD NOR SOLITARY TRUTH. BUT IN ALL CASES THEY ARE CONJOINED. Whoever is desirous from any of the senses to acquire an idea respecting good, cannot possibly find it without

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