that the earth is called new, because, as was observed above, by earth is signified the church, and by Jerusalem the church with respect to doctrine; that it is said, "descending from God out of heaven," is because all divine truth, from whence doctrine is derived, descendeth out of heaven from the Lord. That by Jerusalem is not understood a city, although it was seen as a city, appears manifestly from hence, that it is said that it's heigth was as it's length and breath, 12000 furlongs, ver. 16; and that the measure of it's wall, which was 144 cubits, was the measure of a man, that is, of an angel, ver. 17; and that it was said to be prepared as a bride before her husband, ver. 2; and further, the angel said, Come hither, I will shew thee the bride, the lamb's wife, and he shewed me the holy city, that Jerusalem, ver. 9 It is the church, which in the Word is called the bride and wife of the Lord, the bride before conjunction, and the wife after conjunction, as may be seen in the ARCANA COELESTIA, n. 3103, 3105, 3164, 3165, 3207, 7022, 9182.

7. As to what particularly concerns the following doctrine, that also is from heaven, inasmuch as it is from the spiritual sense of the Word, which is the same with the doctrine that is in heaven. For there is a church in heaven, as well as on earth; where there are doctrines from the Word, and temples in which preachings are performed; there being both ecclesiastical and civil governments there. In short, there is no difference between the things which are in heaven, and the things which are on earth, except that all things in the heavens are in a more perfect state; inasmuch as all who dwell there are spiritual, and what is spiritual immensely exceedeth in perfection

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fection what is natural. That such things exist in heaven may be seen in a work concerning heaven and hell throughout, particularly in the article concerning governments in heaven, n. 213 to 220 and also in the article of divine worship in heaven, n. 221 to 227. Hence it may plainly be seen what is meant by the holy city, New Jerusalem, being seen to descend from God out of heaven. But I proceed to the doctrine itself, which is for the new church, and which is called HEAVENLY DOCTRINE, because it was revealed to. me out of heaven; for to deliver this doctrine was the design of this work.

INTRODUCTION TO THE DOCTRINE.

8.

THAT the end of the church takes place when there is no faith by reason that there is no charity, was shewn in the little work concerning the Last Judgment, and the Destruction of Babylon, n. 33 to 39. Forasmuch now as the churches throughout Christendom have distinguished themselves solely by such things as relate to faith, and yet no faith can exist where there is no charity, therefore I would here premise something concerning the doctrine of charity amongst the ancients, before I proceed to deliver the doctrine of the New Jerusalem. It is said THE CHURCHES IN CHRISTENDOM, and by them is understood the reformed or evangelical churches, but not the Popish or Roman-Catholic church, inasmuch as that is no part of the Christian church; because wherever the church is, there the Lord is worshipped, and the Word is read; whereas, amongst the Roman-Catholics, they worship themselves instead of the Lord, forbid the Word to be read by the people, and affirm the Pope's decree to be equal, yea superior to it.

9. The doctrine of charity, which is the doctrine of life, was the essential doctrine in the ancient churches; concerning which churches the reader may see more in the ARCANA CELESTIA, p. 1238, 2385; and that doctrine conjoined all churches, and thereby formed one church out of many. For they acknowledged all those

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to be members of the church, who lived in the good of charity; and they called them brothers, howsoever they might differ in truths which at this day are called matters of faith.

In these one instructed another; which was amongst their works of charity; nor were they indignant, if one should not accede to another's opinion, knowing that every one receiveth truth, in such proportion as he is in good. Forasmuch as the ancient churches were of such a quality, therefore they were interior men, and forasmuch as they were interior men they were wiser; for they who are in the good of love and charity, are with respect to the internal man in heaven and in an angelic society there, which is in similar good; whence there is an elevation of their mind to interior things, and consequently they are in wisdom; for wisdom cannot come elsewhere than from heaven, that is, through heaven from the Lord; and in heaven there is wisdom because the inhabitants thereof are in good. Wisdom is to see truth from the light of truth, and the light of truth is the light which is in heaven. But in process of time that ancient wisdom decreased; for so far as mankind removed themselves from the good of love to the Lord, and of love towards the neighbour, which love is called charity, so far also they removed themselves from wisdom, because they so far removed themselves from heaven. Hence it was that man from internal became external, and this successively; and when man became external he also became worldly and corporeal, and when he is such he little cares for things which are of heaven, for then the delights of earthly loves occupy him entirely, and with them evils,

which are delightful to man from those loves; and then the things which he hears concerning a life after death, concerning heaven and hell, in a Word concerning spiritual matters, are as it were without him, and not within him, as gevertheless they ought to be. Hence it is that the doctrine of charity, which was of such estimation amongst the ancients, is at this day amongst the things which are lost; for who at this day knows what charity is in a genuine sense, and what the neighbour is in a genuine sense, when nevertheless that doctrine not only teacheth this, but innumerable things besides; of which not a thousandth part is known at this day. The whole sacred scripture is nothing else than the doctrine of love and charity, which the Lord also teacheth, saying, "Thou shalt love the Lord thy God from thy whole heart, and in thy whole soul, and "in thy whole mind; this is the primary and great commandment; the second is like unto "it; thou shalt love thy neighbour as thyself: "on these two commandments hang all the law "and the prophets," Matt. xxii. verse 37, 38, 39. The law and the prophets are the Word, in all and singular the parts thereof.

10. In the following doctrine will be annexed. to each section extracts from the ARCANA CŒLESTIA, because in these the same things are more fully explained.

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