That the doctrine of the ancient church was the doctrine of life, which is the doctrine of charity, n. 2487, 2385, 3419, 3420, 4844, 6628. That thence they had intelligence and wisdom, n. 2417, 6629, 7259 to 7262. That intelligence and wisdom increase immensely in the other life with them who have lived a life of charity in the world, n. 1941, 5859. That the Lord flows-in with divine truth into charity, because into the essential life of man, n. 2363. That the man with whom charity and faith are conjoined is as a garden; but as a desert when they are not conjoined, n. 7626. That man recedes from wisdom in proportion as he recedes from charity; and that they are in ignorance concerning divine truths, who are not in charity, however wise they think themselves, n. 2416, 2435. That the angelic life consists in performing the goods of charity, which are uses, n. 454. That the spiritual angels, who are they that are in the good of charity, are forms of charity, n. 553, 3801, 4735.

That all spiritual truths regard charity as their beginning and end, n. 4353. That the doctrinals of the church are of no avail, unless they regard charity as their end, n. 2049, 2116.

That the presence of the Lord with men and angels is according to their state of love and charity, n. 649, 904. That charity is the image of God, n. 1013. That love to the Lord, consequently the Lord, is inwardly in charity, although man does not know it, n. 2227, 5066, 5067. That they who live a life of charity are accepted as citizens as well in the world as in heaven, n. 1121. That the good of charity is not to be violated, n. 2359.

That they who are not in charity, cannot acknow ledge and worship the Lord except from hypocrisy, n. 2132, 4424, 9833. That the forms of hatred and of charity cannot be together, n. 1860.

107. To the above shall be added some partiticulars concerning the doctrine of love to the Lord, and concerning the doctrine of charity, as it was held by the ancients, with whom was the church; in order that it may be known what the quality of

n 2

that

that doctrine formerly was, which at this day exists no longer; the praticulars are extracted from the ARCANA CELESTIA, n. 7257 to 7263.

The good which is of love to the Lord, is called celestial good, and the good which is of love towards the neighbour, or charity, is called spiritual good; the angels who are in the inmost or third heaven, are in the good of love to the Lord, whence they are called celestial angels; but the angels who are in the middle or second heaven, are in the good of love towards the neighbour, whence they are called spiritual angels.

The doctrine of celestial good, which is that of love to the Lord, is most ample, and at the same time most full of arcana, for it is the doctrine of the angels of the inmost or third heaven, which is such, that if it were delivered from their mouths, scarcely a thousandth part of it would be understood; the things also which it contains are ineffable. This doctrine is contained in the inmost sense of the Word; but the doctrine of spiritual love in the internal

sense.

The doctrine of spiritual good, which is that of love towards the neighbour, is also ample and full of arcana, but much less so than the doctrine of cetestial good, which is that of love to the Lord. That the doctrine of love towards the neighbour, or charity, is ample, may appear from hence, that it extends itself to all and singular the things which man thinks and wills,consequently to all which he speaks and acts; as also from hence, that a like charity is not given with two different persons, and that no two persons are alike our neighbour.

Forasmuch as the doctrine of charity was so ample, therefore the ancients, with whom it was the very doctrine of the church, distinguished charity towards the neighbour into several classes, which classes they also subdivided, and gave names to each class, and taught how charity was to be exercised towards those who are in one class, and how towards those who are in another; and thus they reduced the doctrine of charity into order, and the exercises of charity, that

they

they might distinctly fall under [the view of] the understanding.

The names which they gave to those towards whom they were to exercise charity, were several; some they called the BLIND, some the LAME, some the MAIMED, Some the Poor, some the MISERABLE and AFFLICTED, Some ORPHANS, [or the FATHERLESS], some WIDOWS; but in general they called them the HUNGRY to whom they should give to eat, the THIRSTY to whom they should give to drink, STRAN GERS whom they should take in, the NAKED whom they should clothe, the Sick whom they should visit, and the BOUND IN PRISON to whom they should come. Who they were who were understood by each of these classes, is shewn in the ARCANA CELESTIA; as who are meant by the blind, n. 2383, 6990. Who by the lame, n. 4302. Who by the poor, n. 2129, 4459, 4958, 9209, 9253, 10227. Who by the miserable, n. 2129. Who by the afflicted, n. 6663, 6851, 9196. Who by orphans [or the fatherless], n. 4844, 9198, 9199, 9200. Who by widows, n. 4844, 9198, 9200. Who by the hungry, n. 4958, 10227. Who by the thirsty, n. 4958, 8568. Who by strangers, n. 4444, 7908, 8007, 8013, 9196, 9200. Who by the naked, n. 1073, 5433, 9960. Who by the sick, n. 4958, 6221, 8364, 9031. Who by the bound in prison, n. 5037, 5038, 5086, 5096. That by the offices exercised towards the hungry, the thirsty, strangers, the naked, the sick, and the bound in prison, which are spoken of by the Lord in Matt. xxv. 34, 35, 36, and seq. is comprehended the whole doctrine of charity, may be seen at n. 4954 to 4959.

These names were given from heaven to the ancients who were of the church, and by those who were so named they understood those who were spiritually such: their doctrine of charity not only taught who they were, but also the quality of charity towards each. Hence it is that the same names are in the Word, and signify those who are such in a spiritual sense. The Word in itself is nothing but the doctrine of love to the Lord, and of charity to wards the neighbour, as the Lord also teaches;

"Thou

"Thou shalt love the Lord thy God from thy whole "heart, in thy whole soul, and in thy whole mind; "this is the first and great commandment. The "second is like unto it, Thou shalt love thy neigh"bour as thyself; on these two commandments hang "the law and the prophets," Matt. xxii. 35, 36, 37, 38; the law and the prophets are the whole Word, n. 2606, 3382, 6752, 7462.

The reason why those same names are in the Word is, in order that the Word, which is in itself spiritual, might in its ultimate be natural; and because they who were in external worship were to exercise charity towards such who were so named; and they who were in internal worship towards such spiritually understood; thus that the simple might understand and do the Word in simplicity, and the wise wisely; as also that the simple, by the externals of charity, might be initiated into its internals.

Of FAITH.

108. No man can know what faith is in its essense unless he know what charity is, because where there is no charity there is no faith, forasmuch as charity makes one with faith as good does with truth; for what man loves or holds dear, this he esteems good, and what man believes, this he esteems truth; whence it is plain that there is a like union of charity and faith, as there is of good and truth; the quality of which union may appear from what has been said above concerning GoOD and TRUTH.

109. The union of charity and faith is also like that of the will and the understanding with man ;

for these are the two faculties which receive good and truth, the will receiving good and the understanding truth; thus also these two faculties receive charity and faith, forasmuch as good is of charity and truth is of faith; no one is ignorant that charity and faith are with man, and in him, and forasmuch as they are with him and in him, they must be in his will and understanding, for all the life of man is therein, and from thence; man has also memory, but this is only the [outward court, where those things are collected together which are to enter into the understanding and the will: whence it is plain that there is a like union of charity and faith, as there is of the will and the understanding; the quality of which union may appear from what has been said above concerning the WILL and the UNDERSTANDING.

110. Charity conjoins itself with faith with man, when man wills that which he knows and perceives; to will is of charity, but to know and perccive is of faith; faith enters into man, and becomes bis, when he wills and loves that which he knows and perceives; otherwise it is without him.

111, Faith does not become faith with man, unless it become spiritual, and it does not become spiritual unless it become of the love, and it then becomes of the love, when man loves to live truth and good, that is, to live according to those things which are commanded in the Word.

112. Faith is the affection of truth originating from willing truth because it is truth, and to will truth because it is truth is the very spiritual [principle] of man; for it is abstracted from the natural [principle], which consists in willing truth not for the sake of truth, but for the sake of self-glory,