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Concerning Dippel. Remarkable Coinci

dence.

of those children of his are satans, and that they Quality of the Love of Infants and Children, have done injuries to the good, he nevertheless with the spiritual and the natural. holds them together in a globe around him, or in a 2084. The love of infants with spiritual consorts company before him; if he himself sees that they is, as to appearance, like the love of infants with commit mischief and do evils, still he does not at natural consorts; but it is more internal, and all attend to those things, nor dissociate any one thence more tender, because that love exists from from himself; wherefore, lest such a mischievous innocence, and from the more immediate recep- cohort should continue, they are from necessity tion, and thus more present perception, of it with sent away together into hell, and there the father, themselves; for the spiritual are so far spiritual as in presence of the children, is shut up in confinethey partake of innocence. But indeed the spirit-ment, and the children are separated, and each is ual fathers and mothers, after they have tasted the sent away to the place of his life.-C. L. 405, sweetness of innocence with their infants, love 406. their children altogether otherwise than natural fathers and mothers: the spiritual love the children from their spiritual intelligence and moral life; thus they love them from the fear of God, and from actual piety or the piety of life, and at the same time from the affection for, and application to, uses which are of service to society, thus from the virtues and good morals with them; from the love of these principally they provide for and supply their necessities; wherefore, if they do not see such things in them, they alienate the mind (animum) from them, and only from duty do any thing for them. With natural fathers and mothers, the love of infants is indeed also from innocence; but this, when received by them, is wrapped around their proper love, and thence from the latter, and at the same time from the former, they love the infants, by kissing, embracing, carrying, bringing them to their bosoms, and caressing them above all measure, and regard them as one heart and one soul with themselves; and then, after the state of their infancy, even to youth, and beyond it, while innocence no longer operates any thing, they love them not from any fear of God, and actual piety or piety of life, nor from any rational and moral intelligence with them; and but little, and scarcely at all, do they look at their internal affections, and thence at their virtues and good morals, but only at the externals, which they favor; to these they adjoin, affix and agglutinate their love; thence also they shut the eyes to their vices, excusing and favoring them: the reason is, because with them the love of their progeny is also the love of themselves, and this adheres to the subject on the outside, and does not enter into it, as neither does the love itself into themselves.

2085. Of what quality the love of infants is, and the love of children, with the spiritual, and what with the natural, is evidently seen from them after death; for most fathers, when they come thither, recollect their children, who had deceased before them, and also they become present, and recognize each other. The spiritual fathers only look at them, and inquire in what state they are, and rejoice if it is well with them, and grieve if it is ill; and after some conversation with them, instruction and admonition concerning a heavenly moral life, they separate themselves from them, and before separation teach them, that they are no longer to be remembered as fathers, because the Lord is the sole Father to all in heaven, according to His words, Matt. xxiii. 9, and that they never remember them as children. But natural fathers, as soon as they observe themselves living after death, and recall to their memory the children who had deceased before them, and also become present according to their longing desire, are forthwith conjoined, and cohere as bundles of rods tied together; and then the father is continually delighted from the sight of them, and from conversation with them. If it is said to the father, that some

2086. A certain one was for some time at my left side, who attempted wicked things; I did not know who he was, because he acted with much subtlety, so that I was scarcely aware of his influence, but yet it was given me to perceive it. He was also, as it were, within me on the left side, and I called him a most vile devil. He then receded to a station in front a little higher up, and spake, but he induced a common (or general) sphere of ideas, which cannot be described. It was however such that there was no idea of particulars, and yet he spake as if from particulars, for all discourse is of particulars. A similar sphere I do not recollect of having perceived before, that is, of one's speaking in such a general kind of sphere. His sphere therefore was the sphere of his nature, the nature of one who was bound to no principles, but was in general opposed to all, whoever they might be, of whatever principle or whatever faith. He therefore arrayed himself against all, and could ingeniously refute and vilify them, while he himself knew nothing of truth and good. I afterwards wondered that such a genius (or character) should exist - one that could refute others with so much dexterity, and sting them so keenly, when yet it was not from the knowledge of truth.

2087. He afterwards approached nearer, and appeared at first black in the face. At length advancing still nearer, and being in a certain light, he took an earthen flask, of a grayish white appearance, and came up to me with the flask in his hand, that he might offer it to me to drink from, at the same time insinuating that it (contained) excellent wine, so that I began to be almost persuaded to comply, for I knew not who he was; but I was presently informed that it was Dippel, and that he displayed this flask of wine because he formerly practised the same stratagem, when in consequence of his becoming angry with any one for contradicting him, he would give him wine containing some poisonous mixture, that he might destroy his understanding, and cause him to know no more what he said than if he had been an infant. He was morcover of such a character in respect to those whom he deceived, from whom he took away, as it were, all understanding of truth and good; and even those who adhered to him (seemed to know nothing) except his own opinion. I had myself been among those who adhered to him, and had heard the various things collected from his writings, but could not retain in memory the least item, nor know what I thought, nor even help thinking things absurd. Such was his contrariety even to those who adhered to him, as to take away all their intelligence of truth and good, and leaving them in a kind of delirium, not knowing what they were about; yet still they adhered to him.

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* It will be observed that this personage is introduced by Swedenborg without any note of his character or profession while living, but "having recently met with a sketch of his history (says one) in Jung Stilling's Theobald, or the Fanatic, we here insert it, together with the article from the Diary, that the reader may judge of the points of coincidence between the character of the Stilling, having described the extremely depressed state of religion in Germany, and other countries of Europe, at about the middle of the last century, goes on to say: "In this exceeding ly low state of the church, two men made their appearance, essentially different in character, who proved a severe scourge to the clergy. The one was the well-known Hochman, whose name was familiar throughout the Netherlands; and the other was the distinguished Dr. Dippel, or as he terms himself in his writings, Christian Democritus. These two men were the chief promoters of enthusiasm, pietism, separatism, and I may add of te religion, in Germany." After devoting several pages to a graphic account of the life and labors of Hochman, he continues: "I have thus far endeavored to portray the character of one of the founders of separatism; I now proceed to describe the other, the fore-mentioned Dr. Dippel. This man, if I mistake not, was a Saxon by birth; he studied at Strasburg, but having fallen in with the writings of Paracelsus and Behmen, and other inys

man in this world, and his state in the next.

tics, he fully adopted their principles. His design was to becoine a professor of theology, but he was disappointed in his hopes of promotion. He was a man of a powerfil mind, stern of purpose, haughty in demeanor, aspiring in disposition, and withal possessed of a talent of most biting sarcasm, that made him proof against every thing like fear. He would have been a clergyman, and I fully believe that had he taken orders, he would soon have risen froin the lowest to the very highest degree of promotion. The spirit of reform was deeply inlaid in his character; and his perpetual efforts to reduce the power of the clergy, drew upon bim universal hatred. He thereby lost all hopes of promotion, and accordingly betook himself to the study of medicine, in which he made wonderful proficiency. During the celebrated visit of the Czar Peter to Germany, Dippel was induced by some means to accompany him to Russia, and was there soon promoted to the office of chief physician. It is well known that the Czar with all his great talents, was often disposed to exceed the bounds of inoderation, and was at times excessively severe in his treatment of those under him. We ought not however to judge him by the same rules that we would a ruler of a highly civilized people. He had a rude nation to govern,which, as obstinate children, often needed the rod, when milder and more rational methods were unavailing. Dippel could not endure the perpetual hanging and knouting which he was caused to witness, and proceeded to remonstrate with the emperor, but as that was useless, he undertook to reprimand him, and the consequence was that he was soon cashiered from his service. Dippel went from Moscow to Stockholm, in Sweden, where he remained for some time, and performed many wonderful cures, for he was in fact a highly capable physician

"There is one amusing instance of his ingenuity which I must here undertake to describe, in order to illustrate the character of the man. A certain distinguished citizen of Stockholm became hypochondriacal, and was seized with the fancy that he must lie perpetually in bed. He had no rest either day or night, from the apprehension that whenever he opened his eyes he saw a ghost before him. The wretched man was reduced exceedingly low, and all the physicians who had attempted to cure him, were baffled and gave him up in despair. A number believed that he was bewitched. At length Dippel was consulted. He visited him, and without saying a word paced up and down the room with the utmost gravity, and ever, now and then cast a majestical glance toward the bed. He then sat down near the sick man: Dippel was a man of most dignified appearance, a certain majesty lay in his countenance that could be more easily seen than described; he also went very richly dressed. I understand,' said he, that you are vexed by a ghost? O, yes, it has tormented me so long that I fear I shall die, and then God only knows what will become of me.' That is a most dreadful calamity but where is it, I do not see it?' There it presses itself up close to the wall; O, I wish somebody could once see it -look there at its horrible countenance-how it grins; it is dressed in a gray coat, and glides along there toward the corner.' Dippel pretended to look for it, and then said, 'Now I will open my eyes, and then I think I shall see it.' He accordingly anointed his eyes and went through certain ceremonies. Now he professed to see the ghost as well as the man himself. Yes,' said he, 'it is a monstrous fellow, but I will soon drive him to his own abode, that he shall never be permitted to set foot upon earth again.' He then described the ghost minutely to the man, and showed him where it moved so accurately that the sick man cried out with joy. There now am I not right; and you, sir, I believe, are the only man that can help me.' Dippel then returned home, and masked one of his servants in a form exactly

The People of France. 2089. "The ten horns which thou sawest, are ten kings who have received no kingdoms as yet," (Rev. xvii. 12,; signifies, the Word as to its power derived from divine truths among those who are in the kingdom of France, and are not so much under the yoke of the popish dominion, with whom, nevertheless, there is not as yet a church altogether separated from the Roman Catholic religion. It is said that there is not as yet among those who are in the kingdom of France a church altogether separated from the Roman Catholic religion, because they adhere to that religion in its externals, but not so much in internals. nals are formalities, and internals are essentials. The reason why they still adhere to it, is, because there are so many monasteries there, and because the priesthood there is under the pope's jurisdiction, and these are guided in every formality according to papal edicts and statutes, from which circumstance many do still continue in the essentials of that religion, wherefore the church there is not yet separated. This is what is signified by their having received no kingdom as yet.-A. Ř. The Priesthood.

740.

Exter

2090. The clergy, because they are to teach doctrine from the Word concerning the Lord, and concerning redemption and salvation by Him, are to be inaugurated by the covenant [or promise, sponsionem] of the Holy Spirit, and by the repre sentation of its translation; but it is received by the clergy according to the faith of their life.

2091. The Divine (Proceeding), which is understood by the Holy Spirit, proceeds from the Lord through the clergy to the laity, by preachings, according to the reception of the doctrine of truth thence derived. And also by the sacrament of the Holy Supper, according to repentance before receiving it. Canons of the New Church, p.

30.

2092. With respect to priests, they ought to teach men the way to heaven, and also to lead them; they ought to teach them according to the doctrine of their church derived from the Word, and they ought to lead them to live according to it. Priests who teach truths, and thereby lead to

corresponding to the ghost described to him by his patient. In the evening he went with his servant, and placed him near the foot of the bed behind the curtain, so that the sick man might not see him. He then commenced his conjurations, and the servant softly slipped out along the wall. When the sick man opened his eyes he saw the ghost more plainly than ever; and Dippel began to exorcise the ghost with a whip, and to conjure it, until he induced it to promise to take its departure, and nevermore trouble his patient. He then used tonic medicines, and restored the sick man to the perfect enjoyment of health.

"His rancor against the clergy found full nourishment in Sweden, where ignorance, stupidity and spiritual arrogance, flourished in a still greater degree than in Germany itself. He spoke and wrote against the clergy, and was so extremely caustic in his satires, that he was apprehended, and imprisoned in the isle of Bornholm. How long he remained there I am not able to state, nor indeed the mode of his release. Suffice it to say that he returned to Germany, and after many wonderful trials and persecutions, which he drew upon himself by his haughty and censorious disposition, he eventually took refuge at Berlinberg. In this and the neighboring regions, he acquired an astonishing influence, spreading far and wide the principles of the most rigid separatism. His writings all show an overbearing, imperious, and satirical character; and his admirers and followers were persons of the same unpleasant and unendurable disposition. Dippel's religious principles were a mixture of Socinianism and Naturalism. Towards the end of life he viewed Christ as an indifferent being. He united the morality of the mystics with the doctrines of the later theologians, and with certain other fanatical sentiments. His whole system, if it may be termed such, was a singular Loagepodge. I can certify to the truth of what I say in relation to his character, for he resided in my own immediate vicinity, and all that I state is what I know personally, or have derived from undoubted authority."-- Stilling's Theobald, p. 25-28.

the good of life, and so to the Lord, are the good shepherds of the sheep; but they who only teach, and do not lead to the good of life, and so to the Lord, are the evil shepherds.

2093. Priests ought not to claim to themselves any power over the souls of men, inasmuch as they do not know in what state the interiors of a man are; still less ought they to claim the power of opening and shutting heaven, since that power belongs to the Lord alone.

2094. Dignity and honor ought to be paid to priests on account of the sanctity of their office; but they who are wise give the honor to the Lord, from whom all sanctity is derived, and not to themselves; whilst they who are not wise attribute the honor to themselves, whereby they take it from the Lord. They who attribute honor to themselves, on account of the sanctity of their office, prefer honor and gain to the salvation of souls, which they ought to provide for; but they who give the honor to the Lord, and not to themselves, prefer the salvation of souls to honor and gain. The honor of any employment is not in the person, but is adjoined to him according to the dignity of the thing which he administers; and what is adjoined does not belong to the person himself, and is also separated from him with the employment. All personal honor is the honor of wisdom and the fear of the Lord.

2095. Priests ought to teach the people, and to lead them by means of truths to the good of life, but still they ought to force no one, since no one can be forced to believe contrary to what he thinks from his heart to be truth. He who believes otherwise than the priest, and makes no disturbance, ought to be left in peace; but he who makes disturbance ought to be separated; for this also is agreeable to order, for the sake of which the priesthood is established.-H. D. 315–318.

Baptism.

2096. Baptism is an introduction into the Christian church, and was instituted in the place of circumcision. As circumcision was a sign that they were of the Israelitish church, so baptism is a sign that they are of the Christian church. Circumcision signified the rejection of the lusts of the flesh, and thus purification from evils; baptism also signifies the like. . . The reason why John baptized in the Jordan, was because the entrance into the land of Canaan was through that river; and by the land of Canaan was signified the church, because it was there; and thence, by the Jordan, introduction into it.

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2097. In the heavens infants are introduced by baptism into the Christian heaven, and angels are there assigned to them by the Lord, to take care of them. Wherefore, as soon as infants are baptized, angels are appointed over them, by whom they are kept in a state of receiving faith in the Lord; and as they grow up, and come to the exercise of their own right and their own reason, the guardian angels leave them, and they associate to themselves such spirits as make one with their life and faith. Whence it is manifest, that baptism is an insertion among Christians also in the spiritual

world.

ligion are arranged into societies in heaven according to the affections of love to God and towards the neighbor; in hell into congregations according to the affections opposite to those two loves, thus according to the lusts of evil. On the distinct arrangement there, the preservation of the whole universe depends, and this distinction cannot be effected, unless every one, after he is born, be known by some sign, indicating to what religious assembly he belongs; for without the Christian sign, which is baptism, some Mahometan spirit, or some one of the idolaters, might apply himself to Christian infants newly born, and also to children, and infuse into them an inclination for his religion, and thus draw away their mind and alienate them from Christianity, which would be to distort and destroy spiritual order. — T. C. R. 674, 677, 678.

2099. From what has been said before and now, it may be seen, that the three uses of baptism cohere as one; in like manner as the first cause, the mediate cause, which is the efficient, and the ultimate cause, which is the effect, and the end itself for the sake of which the former were. For the first use is, that one may be named a Christian; the second, following from this, is, that he may know and acknowledge the Lord the Redeemer, Regenerator and Savior; and the third is, that he may be regenerated by Him, and when this is done, he is redeemed and saved. Since these three uses follow in order, and join themselves together in the last, and thence, in the idea of the angels, cohere as one, therefore, when baptism is performed, read in the Word, and named, the angels who are present do not understand baptism, but regeneration; wherefore by these words of the Lord, "Whosoever believeth and is baptized, shall be saved, but whosoever believeth not shall be condemned," Mark xvi. 16, this is understood by the angels in heaven, that he who acknowledges the Lord and is regenerated is saved. — T. Č. R. 685.

2100. As to what concerns the baptism of John, it represented the cleansing of the external man; but the baptism which is at this day with Christians, represents the cleansing of the internal man, which is regeneration: wherefore it is read, that John baptized with water, but that the Lord baptizes with the Holy Spirit and fire; and therefore the baptism of John is called the baptism of repentance. T. C. R. 690.

2101. Since baptism is for a sign and for a memorial of those things, therefore a man may be baptized when an infant, and if he be not baptized then, he may be baptized when he is an adult.

2102. Let it be known therefore to those who are baptized, that baptism itself gives neither faith nor salvation, but that it testifies that they will receive faith, and that they will be saved, if they are regenerated. — H. D. 206, 207.

The Holy Supper.

2103. Baptism is an introduction into the church, but the Holy Supper is an introduction into heaven. Those two sacraments, baptism and the holy supper, are as it were two gates to eternal life. Every Christian man by baptism, which is the first gate, is admitted and introduced into the things 2098. That not only infants, but also all, are which the church teaches from the Word concerninserted by baptism among Christians in the spir- ing another life; which all are means by which itual world, is because people and nations in that man may be prepared for and led to heaven. The world are distinguished according to their religions; other gate is the holy supper, through which every Christians are in the middle, Mahometans around man who has suffered himself to be prepared and them, idolaters of various kinds behind them, and led by the Lord, is admitted and introduced into Jews at the sides. Moreover, all of the same re-heaven.-T. C. R. 721.

2104. The Holy Supper was instituted by the Lord, that by means thereof there may be a conjunction of the church with heaven, thus with the Lord; it is therefore the most holy thing of worship.

2105. But in what manner conjunction is effected by it is not apprehended by those who do not know any thing concerning the internal or spiritual sense of the Word, for they do not think beyond the external sense, which is the sense of the letter. From the internal or spiritual sense of the Word it is known what is signified by body and blood, and what by bread and wine, also what is signified by eating.

2106. In that sense, the body or flesh of the Lord, is the good of love, as is the bread likewise; and the blood of the Lord is the good of faith, as is the wine likewise; and eating is appropriation and conjunction. The angels, who are attendant on man when he receives the sacrament of the supper, understand those things in no other manner; for they perceive all things spiritually. Hence it is that a holy principle of love and a holy principle of faith then flow in with man from the angels, thus through heaven from the Lord; hence there is conjunction.

2107. From these considerations it is evident, that when man takes the bread, which is the body, he is conjoined to the Lord by means of the good of love to Him from Him; and when he takes the wine, which is the blood, he is conjoined to the Lord by means of the good of faith in Him from Him. But it is to be noted, that conjunction with the Lord by means of the sacrament of the supper is effected solely with those who are in the good of love to, and faith in, the Lord from the Lord; with these there is conjunction by means of the holy supper; with others there is presence, but not conjunction.

2108. Besides, the holy supper includes and comprehends all the divine worship instituted in the Israelitish church; for the burnt offerings and sacrifices, in which the worship of that church principally consisted, were called, in a single word, bread; hence also the holy supper is its completion. — H. D. 210-214.

2109. Those come to the Holy Supper worthily, who are in faith in the Lord, and in charity towards the neighbor, thus who are regenerate. T. C. R. 722.

2110. The Holy Supper is to those who come to it worthily, as a signing and seal that they are the sons of God, because the Lord is then present as to his Human.

2111. But those who die in infancy or childhood, and thus do not attain such an age that they can worthily come to the Holy Supper, are introduced by the Lord by means of baptism.

2112. The Holy Supper is, therefore, as it were a signing, a seal, a ticket, and the witnessing of a commission, even before the angels, that they are the sons of God, and moreover as a key to the house in heaven where they will dwell to eternity. -T. C. R. 728-730.

The Ten Commandments. 2113. There is not a nation in the whole world which does not know, that it is evil to kill, to commit adultery, to steal, and to testify falsely; and also, unless these evils were guarded against by laws, that kingdom, republic, and any established society whatever, would be done with. Who, then, can suppose, that the Israelitish nation was so stupid above others, that it did not know that

those things were evils? On which account one may wonder that those laws, universally known in the world, were promulgated with so great a miracle from mount Sinai by Jehovah himself. But hear; they were promulgated with so great a miracle, that they might know, that those laws were not only civil and moral laws, but also divine laws; and that to do contrary to them, was not only to do evil against the neighbor, that is, a fellow-citizen and society, but was also to sin against God. Wherefore those laws, by promulgation from mount Sinai by Jehovah, were made also laws of religion. It is evident, that whatever Jehovah commands, He commands, that it may be of religion, and thus that it is to be done for the sake of salvation. But before the commandments are explained, something is to be premised concerning their holiness, that it may be manifest that religion is in them.

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2114. The commandments of the decalogue, because they were the first fruits of the Word, and thence the first fruits of the church about to be instituted with the Israelitish nation, and because they were, in a short summary, an assemblage of all things of religion, by which conjunction of God with man and of man with God is given, therefore they were so holy, that nothing is holier. That they were most holy, is evidently manifest from these things following: That the Lord Jehovah himself descended upon mount Sinai in fire and with angels, and thence promulgated them with a living voice, and that the mountain was hedged around, lest any should draw near and die. That neither the priests nor the elders approached, but Moses alone. That those commandments were written upon two tables of stone, by the finger of God. That when Moses brought down those tables the second time, his face beamed. That the tables were afterwards laid up in the ark, and the latter inmostly in the tabernacle, and over it was set the propitiatory, and upon this were placed cherubs of gold; that this inmost in the tabernacle, where the ark was, was called the holy of holies. That without the veil, within which that ark was, were arranged many things, which represented the holy things of heaven and the church, which were the table overlaid with gold, upon which was the bread of faces; the golden alter, upon which incense was burned; and the golden candlestick with seven lamps; also the curtains round about, of fine linen, purple and scarlet. The holiness of the whole of this tabernacle was from nothing else, than from the law which was in the ark. Ön account of the holiness of the tabernacle, from the law in the ark, all the Israelitish people by command encamped around it, in order, according to the tribes, and marched in order after it; and then a cloud was over it by day, and a fire by night. On account of the holiness of that law, and the presence of Jehovah in it, Jehovah spoke with Moses upon the propitiatory between the cherubs, and the ark was called Jehovah there. That it was not lawful for Aaron to enter within the veil, except with sacrifices and incense, lest he should die. On account of the presence of Jehovah in that law and around it, miracles also were done by the ark in which that law was; as that the waters of the Jordan were divided; and, while the ark rested in the middle of it, the people passed over on dry ground. That by its being carried around, the walls of Jericho fell down. That Dagon, the god of the Philistines, first fell on his face before it, and afterwards being severed from the head with the two palms

The Second Commandment.

2121. Thou shalt not take the Name of Jehovah thy God in vain; because Jehovah will not hold him guiltless, who taketh His name in vain.” The natural sense of this is, the name itself, and the abuse of it, in various conversations, especially in falsehoods or lies, and in oaths without cause, and for the purpose of exculpation in evil intentions, which are execrations, and in tricks and incantations. Also, false swearing.

of the hands, lay upon the threshold of the tem- Life itself; thus the Only One, from whom are all ple. That on account of it, the Bethshemites things.-T. C. R. 291–295. (See also 16-18.) were smitten, to several thousands. That Uzzah, because he touched it, died. That this ark was introduced by David into Zion, with a sacrifice and jubilations; and afterwards by Solomon into the temple at Jerusalem, where it made its secret recess, besides many other things; from which it is manifest, that the decalogue was holiness itself in the Israelitish church.-T. C. R. 282, 283. 2115. So great holiness and so great power were in that law, because it was a summary of all things of religion; for it was written upon two tables, one of which contains, in a summary, all things which regard God; and the other, in a summary, all things which regard man: therefore the commandments of that law are called THE TEN WORDS, Ex. xxxiv. 28: Deut. iv. 13; ix. 4. They were so called, because ten signifies all, and words signify truths; for there were more than ten words.

2116. From a sight of the two tables, it is manifest, that they were so conjoined, that God from his table may look to man, and that man from his may look to God, reciprocally; and thus that there is a reciprocal looking, which is such, that God, on his part, never ceases to look at man, and to work such things as are of his salvation; and if man receives and does those things which are in his table, reciprocal conjunction is effected. T. C. R. 286, 287.

2122. In the spiritual sense, by the name of God, is meant all that which the church teaches from the Word, and by which the Lord is invoked and worshipped; all those things are the name of God, in the complex; wherefore by taking the name of God in vain, is meant, to take any thing thence in frivolous conversation, falsehoods, lies, execrations, tricks and incantations; for this is also to revile and blaspheme God, thus his name.

2123. In the celestial sense, by taking the name of God in vain, is meant that which the Lord said to the Pharisees: "All sin and blasphemy shall be remitted unto man, but the blasphemy of the Spirit shall not be remitted," Matt. xii. 31. By the blasphemy of the Spirit, is meant blasphemy against the divinity of the Lord's Human, and against the holiness of the Word.-T. C. R. 297 -299.

2117. That the decalogue, in the spiritual and 2124. Inasmuch as by the name of God is uncelestial sense, contains, universally, all the pre-derstood that which is from God, and which is cepts of doctrine and of life, thus all things of faith and charity, is because the Word, in the sense of the letter, in every and each thing of it, or in the whole and in every part, contains two interior senses; one which is called spiritual, and another which is called celestial; and because, in these senses, divine truth is in its light, and divine goodness in its heat. Now, because the Word, in the whole and in every part, is such, it is necessary that the ten commandments of the decalogue be explained according to those three senses, which are called natural, spiritual, and celestial. -T. C. R. 289.

The First Commandment.

2118. "There shall not be to Thee another God before my faces." The natural sense, which is the sense of the letter, is, that idols are not to be worshipped. It is also meant, that no man, dead or alive, is to be worshipped as a god; which also was done in Asia and around it, in various places. It is also meant, that not any one, except God, and not any thing, except that which proceeds from God, is to be loved above all things, for he who and that which is loved above all things, is to the lover a god and divine; as, whosoever loves himself above all things, or also the world, to him himself or the world is his god.

2119. The spiritual sense of this commandment is, that no other God than the Lord Jesus Christ is to be worshipped, because He is Jehovah, who came into the world and made redemption, without which, not any man, nor any angel, could have been saved.

2120. The celestial sense of this commandment is, that Jehovah the Lord is Infinite, Immense and Eternal; that He is Omnipotent, Omniscient and Omnipresent; that He is the First and the Last, the Beginning and the End; who Was, Is, and Will Be; that He is Love itself, and Wisdom itself, or Good itself and Truth itself; consequently,

God, and this is called divine truth, and with us the Word, this being in itself divine, and most holy, is not to be profaned, and it is profaned when its sanctity is denied, as is the case when it is contemned, rejected, and opprobriously treated; when this is the case then heaven is shut and man is left to hell; for the Word is the only medium of conjunction of heaven with the church, wherefore when it is rejected from the heart, that conjunction is loosed, and then man, being left to hell, no longer acknowledges any truth of the church. There are two things by which heaven is shut to the men of the church, one is the denial of the Lord's Divine [principle], and the other is the denial of the sanctity of the Word; the reason is, because the Lord's Divine [principle] is the all of heaven, and divine truth, which is the Word in the spiritual sense, makes heaven: hence it is evident, that he who denies the one or the other, denies that which is the all of heaven, and from which heaven is and exists, and that hereby he deprives himself of all communication and thence of conjunction with heaven. To profane the Word is the same with blaspheming the Holy Spirit, which is not remitted to any one, wherefore also it is said in this precept, that he shall not be left unpunished, who profanes the name of God. - A. E. 960.

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2125. Forasmuch as by the name of God is understood divine truth or the Word, and by the profanation thereof is understood the denial of its sanctity, and thence contempt, rejection, and blasphemation, it follows that the name of God is interiorly profaned by a life against the precepts of the decalogue, for there is a profanation interior and not exterior, and there is a profanation interior and at the same time exterior, and there may be also somewhat of a profanation exterior and not at the same time interior: interior profanation is effected by the life, exterior by the speech: the interior profanation which is by the life, becomes also exterior, or by the speech after death, for then every

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