that are of the natural man, n. 2162, 3761, 3986, 4280, 4938 to 4952. That therefore to wash the feet, is to purify the natural man, n. 3147, 10241.

How the natural man is regenerated, n. 3502, 3508, 3509, 3510, 3573, 3576, 3579, 3616, 3762, 3786, 5373, 5647, 5650, 5651, 5660. What is the quality of the natural man when it is regenerate, and what when it is not regenerate, n. 8744, 8745. That so far as the natural man does not combat with the spiritual man, so far the man is regenerate, n. 2286. That when man is regenerate, the natural man perceives spiritual things by influx, n. 5651.

That the sensual [principle], which is the ultimate of the natural man, is not regenerated at this day, but that man is elevated above it, n. 7442. That all who are regenerated are actually elevated from sensual things into the light of heaven, n. 6183, 6454. What and of what quality the sensual man is, may be seen in the extracts above, n. 50.

That man is regenerated by an influx into the knowledges of good and truth which he possesses, n. 4096, 4097, 4364. That man when he is regene rated, is introduced by means of mediate goods and truths into genuine goods and truths, and that afterwards the mediate goods and truths are relinquished, and such as are genuine succeed in their place, n. 3665, 3690, 3686, 3974, 4063, 4067, 4145, 6382. That then another order is induced amongst his truths and goods, n. 4250, 4251, 9931, 10303. That they are disposed according to ends, n. 4104. Thus according to the uses of spiritual life, n. 9297. That they who are regenerated undergo several states, and are continually brought more interiorly into heaven, thus nearer to the Lord, n. 6645. That the regenerate man is in the order of heaven, n. 8512. That his internal is opened into heaven, n. 8512, 8513. That man by regeneration comes into angelic wisdom, which however lies concealed in his interiors, so long as he remains in the world, but is opened in the other life, and that his wisdom is then similar to that of the angels, n. 2494, 8747. The state of these who are regenerated with respect to illustration described, n. 2697, 2701, 2704. That by regeneration

man

man receives a new understanding, n. 2657. How the case is with respect to the fructification of good, and the multiplication of truth, with those who are regenerated, n. 984. That with a regenerate person truths from good form as it were a constellation by means of successive derivations, and continually multiply themselves round about, n. 5912. That with a regenerate person, truths from good are disposed into such order, that the genuine truths of good, from which, as from their parents, the rest proceed, are in the middle, whilst the rest succeed in order according to their relationship and affinities, down to the ultimates, where is obscurity, n. 4128, 4551, 4552, 5134, 5270. That with a regenerate person, truths from good are disposed in the form of heaven, n. 3316, 3470, 3584, 4302, 5704, 5709, 6028, 6690, 9931, 10303; and in the Treatise on Heaven and Hell, under the article Of the form of heaven, according to which are regulated the angelic consociations and communications, n. 200 to 212; and in that Of the wisdom of the angels of heaven, n. 265 to

275.

That with a regenerate person, there is a correspondence between spiritual things and natural things, n. 2850. That with a regenerate person, the order of life is altogether inverted, n. 3332, 5159, 8995. That the regenerate man is altogether a new man as to his spirit, n. 3212. That the regenerate man as to externals, appears like the unregenerate man, but not as to internals, n. 5159. That spiritual good, which is to will and to do good from an affection of the love of good, can only be given to man by means of regeneration, n. 4538. That truths, which enter with affection, are also reproduced, n. 5893. That truths, so far as they are deprived of life from the proprium of man, are so far conjoined to good, and receive spiritual life, n. 3607, 3610. That so far as evils from the love of self and the love · of the world are removed, so far there is life in truths, n. 3610.

That the first affection of truth with the man who is regenerated is not pure, but that it is purified successively,'

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successively, n. 3089, 8412. That evils and falses, with the man who is regenerated, are removed slowly, and not quickly, n. 9334, 9335. That the evils and falses, which are of the proprium of man, still remain, and that by regeneration they are only removed, n. 865, 868, 887, 929, 1581, 2406, 4564, 8206, 8393, 8988, 9014, 9333 to 9336, 9445, 9447, 9448, 9451 to 9454, 9938, 10057, 10059. That a man can never be so far regenerated as that he may be called perfect, n. 894, 5122, 6648. That evil spirits dare not assault a regenerate man, n. 1695. That they who believe the justification taught in the church, know little of regeneration, n. 5398.

That man ought to have liberty, in order that he may be capable of being regenerated, n. 1937, 1947, 2876, 2881, 3145, 3146, 3158, 4031, 8700. That man is introduced into celestial liberty, by means of regeneration, n. 2874, 2875, 2882, 2892. That no conjunction of good and truth is given by means of compulsion, thus no regeneration, n. 2875, 2881, 4031, 8700. Other particulars respecting liberty as it regards regeneration, may be scen in the doctrine above, where it treats of LIBERTY.

That he who is regenerated, must necessarily undergo temptations, n. 3696, 8403. Because temptations take place for the sake of the conjunction of good and truth, and also for the sake of the conjunction of the internal and external man, n. 4248, 4272, 5772.

of TEMPTATION.

187.THEY only who are regenerated undergo spiritual temptations, for spiritual temptations are pains of the mind, induced by evil spirits, with those who are in goods and truths; whilst X

these

these spirits excite the evils which are with such . persons, there arises an anxiety which is that of temptation; man knows not whence it comes, because he is unacquainted with this its origin.

188. For there are evil spirits and good spirits attendant on every man; the evil spirits are in his evils, and the good spirits are in his goods: when the evil spirits approach they draw forth his evils, and the good spirits, on the contrary, draw forth his goods, whence a collision and combat takes place, from which the man perceives an interior anxiety, which is temptation. Hence it is plain that temptations are not from heaven, but are induced by hell; which is also according to the faith of the church, which teaches that God tempts no one.

189. Interior anxieties also take place with those who are not in goods and truths, but these are natural anxieties, not spiritual ones: they are distinguished by this, that natural anxieties have worldly things for their objects, but spiritual anxieties have heavenly things for their objects.

190. In temptations, the dominion of good over evil, or of evil over good, is what is contended for; the evil which is willing to have the dominion, is in the natural or external man, and the good is in the spiritual or internal; if evil conquers, then the natural man has the dominion, but if good conquers, then the spiritual man has the dominion.

191. Those combats are fought by means of the truths of faith, which are from the Word; it is from these that man must fight against evils and falses, for if he combats from any other [prinsiples] than these, he does not conquer, because

the

the Lord is not in any other [principles]. For asmuch as the combat is fought by means of the truths of faith, therefore man is not admitted into that combat, before he is in the knowledges of good and truth, and has thence obtained some spiritual life; wherefore those combats do not take place with man, until he has arrived at years of maturity.

192. If man falls in temptation, his state after it becomes worse than his state before it, inasmuch as evil has thereby acquired power over good, and the false over truth.

193. Inasmuch as at this day faith is rare because there is no charity, the church being at its end, therefore few at this day are admitted into any spiritual temptations: hence it is that it is scarcely known what they are, and to what they conduce.

194. Temptations conduce to acquire for good the dominion over evil, and for truth the dominion over the false; also to confirm truths, and to conjoin them to goods, and at the same time to disperse evils and the falses thence derived; they conduce likewise to open the internal spiritual man, and to subject the natural thereto; as also to break the loves of self and the world, and to subdue the concupiscences which proceed therefrom. When these things are effected, man acquires illustration and perception respecting what truth and good are, and what the false and evil are; whence man obtains intelligence and wisdom, which afterwards continually increase.

195. The Lord alone combats for man in temptations; if a man does not believe that the Lord alone combats and conquers for him, he then only

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undergoes