that he killeth, that he casteth into hell, and other things of the like nature, n. 592, 696, 1093, 1874, 1875, 2395, 2447, 3605, 3607, 3614, 6073, 6997.

309. That the Lord hath all power in the heavens and on earth. That the universal heaven is the Lord's, n. 2751, 7086. And that he has all power in the heavens and on earth, n. 1607, 10089, 10827. That forasmuch as the Lord governs the universal heaven, he also governs all the things which depend thereon, thus all things in the world, n. 2026, 2027, 4523, 4524. That he also governs the hells, n. 3643. That the Lord governs all things from the Divine, by means of the Divine Human, n. 8864, 8865. That the Lord governs all things according to divine order, and that divine order has relation to those things which are of his will, to those things which are done from leave, and to those things which are done from permission, n. 1755, 2447, 3074, 9948; concerning order, see what is said above, at n. 238. That the Lord governs ultimate things from those which are first, and first things from ultimates, and that this is the reason why he is called the first and the last, n. 3702, 6040, 6056. That the Lord alone has the power of removing the hells, of withholding from evils, and of keeping in good, thus of saving, n. 10019. That judgment belongs to the Lord, n. 2319, 2320, 2321, 10810, 10811. What the Lord's priesthood is, and what his royalty is, n. 1728, 2015.

310. In what manner some particular expressions in the Word, which relate to the Lord, are to be understood. What is meant by the seed of the woman, in the prophecy concerning the Lord, n. 256. What the Son of Man and the Son of God signify in the Word, n. 2159, 2313. What the two names, Jesus Christ, signify, n. 3004 to 3011. What is signified by the Lord's being said to be sent by the Father, n. 2397, 6831, 10561. How it is to be understood, that the Lord bore [or carried] the iniquities of all, n. 9937. How it is to be understood, that the Lord redeemed man by his blood, n. 10152. How it is to be understood, that the Lord fulfilled the whole law, n. 10239. How it is to be under

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stood,

stood, that the Lord intercedes for mankind, n. 2250, 8573, 8705. How it is to be understood, that without the Lord there is no salvation, n. 10829. That salvation is not effected by looking to the Father, or by praying him to have mercy for the sake of his Son; for the Lord saith, "I am the way, the truth, and the life; no one cometh to the Father but by me," John xiv. 6. n. 2854. The contradictions which are involved in the received faith, that the Lord reconciled the human race to the Father, by means of the passion of the cross, n. 10659. That the coming of the Lord is his presence in the Word, n. 3900, 4060. That the Lord does not desire glory from man for the sake of himself, but for the sake of man's salvation, n. 5957, 10646. That wherever the name Lord occurs in the Word, it signifies divine good, n. 4973, 9167, 9194. That where the name Christ occurs, it signifies divine truth, n. 3003, 3004, 3005, 3009.

That the true acknowledgment, and true worship of the Lord, is to do his precepts, shewn from the Word, n. 10143, 10153, 10578, 10645, 10829.

On ECCLESIASTICAL and CIVIL

GOVERNMENT.

311. THERE are two things which ought to be in order amongst men, viz. the things which are of heaven, and the things which are of the world the things which are of heaven are called ecclesiastical, those which are of the world are called civil.

312. Order cannot be maintained in the world without governors, who are to observe all things

which are done according to order, and which are done contrary to order; and who are to reward those who live according to order, and to punish those who live contrary to order. If this is not done, the human race must perish; for the will to command others, and to possess the goods of others, is hereditarily connate with every one, whence proceed enmities, envyings, hatreds, revenges, deceits, cruelties, and many other evils: wherefore unless men were kept under restraint by the laws, and by rewards suited to their loves, which are honours and gains for those who do good things; and by punishments contrary to those loves, which are the loss of honour, of possessions, and of life, for those who do evil things; the human race would perish.

313. There must therefore be governors to keep the assemblages of men in order, who should be persons skilled in the laws, wise, and men who fear God. There must also be order amongst the governors, lest any one, from caprice or inadvertence, should permit evils which are against order, and thereby destroy it; which is guarded against when there are superior and inferior governors, amongst whom there is subordination.

314. Governors over those things amongst men which relate to heaven, or over ecclesiastical matters, are called priests, and their office is called the priesthood. But governors over those things amongst men which relate to the world, or over civil concerns, are called magistrates, and their chief, where such a form of government prevails, is called the king.

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315. With

315. With respect to the 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 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.

316. 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.

317. Dignity and honour ought to be paid to priests on account of the sanctity of their office; but they who are wise give the honour to the Lord, from whom all sanctity is derived, and not to themselves; but they who are not wise, attribute the honour to themselves, whereby they take it from the Lord. They who attribute honour to themselves, on account of the sanctity of their office, prefer honour and gain to the salvation of souls, which they ought to provide for; but they who give the honour to the Lord, and not to themselves, prefer the salvation of souls to honour and gain. The honour 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

sonal honour is the honour of wisdom and the fear of the Lord.

318. 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.

319. As priests are appointed to administer those things which relate to the divine law and worship, so kings and magistrates are appointed to administer those things which relate to civil law and judgment.

320. Forasmuch as the king alone cannot administer all things, therefore there are governors under him, to each of whom a province is given to administer, where the administration of the king cannot be extended. These governors taken collectively constitute the royalty, but the king himself is the chief.

321. Royalty itself is not in the person, but is adjoined to the person: the king who believes that royalty is in his own person, and the governor who believes that the dignity of government is in his own person, is not wise.

322. Royalty consists in administering according to the laws of the realm, and in judging according thereto from justice: the king who regards the laws as above himself, is wise, and he who regards himself as above the laws, is not wise; the king, who regards the laws as above himself, places royalty in the law, and the law has dominion

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