Last Judgment Posthumous, by Emanuel Swedenborg, [1762], tr. by John Whitehead [1914], at sacred-texts.com

Last Judgment Posthumous

THE ENGLISH. The English appear a little to the right, in front, in a plane just above the head. The light with them appears more interior than with others in the Christian world, by which light the spiritual is received which flows in from above. They see clearly in a moment what flows in, and at once receive it; nor do they let it down into their natural so grossly as others. Hence it is that the spiritual appears clear also in the natural; but with others more obscure. But they who are such, are those who have loved what is right and sincere, and have acted from truth and sincerity, and who at the same time have thought of God from religion.

When the Last Judgment was being executed, the Protestants were then led into the middle, and they then appeared in this order: The English in the middle, the Dutch towards the east and south, the Germans more towards the north, the Swedes to the north and west in the middle. All then appeared according to their general genius as to the reception of good and truth.

Few of the English become genii, whose quality may be described, since they do not depend much on their own thought, but on the mouth of authority: for they easily receive if only they are persuaded that the man is learned and sincere, and of their own nation; their thought then appears lucid and interior.

It was perceived that many of the English will receive the Heavenly Doctrine, and thereby come into the New Jerusalem; because they are such that they receive the truths of faith more easily than others, and see them in interior light.

I have spoken with the English concerning their natural disposition; whence it is with them, that when they hear truths from one among them worthy of belief, they then see them, and thus easily conform to them; and whence it is that with them there is a snowy appearance above their natural, that it is from heavenly light, from which is intelligence: in like manner with the Dutch. But as to the Dutch, with them there is not that snowy appearance, but something firm in the confines of their spiritual and natural minds; and that therefore they are slower. The cause of the appearance of the light with the English was told, namely, that it is from their life, which differs from the life of all other nations. That the cause might be perceived, a comparison was made with the Italians of this day; that their governments are altogether opposite. In England there is freedom to speak and write both on civil and spiritual things; but no freedom at all to use deceit and cunning to deceive others, nor to lie in wait to murder, rob and kill; and if they do it, there is no remission. But it is the opposite with the Italians at this day. In Italy there is freedom to deceive by cunning and guile, and also to kill; which freedom they have from so many asylums, and from the dispensations: but there is no freedom at all to speak and write on ecclesiastical and civil affairs there, on account of the inquisition. Hence it is that the Italian nation retains such things within, and thus a fire, which is a slow hatred, revenge, and cruelty; which fire is like that which, after a conflagration, lies hid long under the ashes, and consumes. But with the English nation it is otherwise, because it is allowed to speak and write freely. There such a fire is not laid up, but immediately burns out; and they are kept in what is sincere and just by the fact that they are not permitted to deceive, to rob, and to kill; since there is then no dispensation, nor anywhere an asylum.

The English have quite an exquisite perception that a thing is so, when it is said from reason. They have an interior sight as to religion; but this sight which they have is a receptive sight, but not so active that they can see before it has been confirmed by some celebrated leader among them. Their interior sight is called the intuitive and affirmative sight of reception, and likewise confirmative; but chiefly by means of elegant things composed in a spiritual manner; and this descends and proceeds from that snowy appearance of theirs. This appears with them in the spiritual world; on which account also they are in the middle among Christians: for those are in the middle who are in interior light.

It was shown of what quality a book or writing appears to them, which has been approved by a man in whose erudition they have confidence; and of what quality a book or writing appears, which is not yet approved. In writings not approved, when they are read, they see nothing but the mere letter, or the sense of the letter; but in an approved writing they see the sense of the matter, and not of the letter; because they are then in enlightenment from the belief that it is so: so that approval gives enlightenment. On which account a writing, howsoever important, is not procured before it has been praised by a man worthy of belief.

Since the English are of such a genius, there are therefore set over them priests, and also magistrates, in whom they have confidence that they are intelligent and wise; and they then yield a favoring assent to them in everything which they say and teach. By this they are held in obedience, and likewise in doctrine. But they who are not compliant, and they who are wicked, are shut out of their society; for these loose the bond and unanimity.

I have had much discourse with English priests concerning faith, among whom also were bishops. Because it was according to their doctrine, they insisted that faith alone produces the endeavor to good. But to the question, whether by endeavor they meant man's manifest will, this they were unwilling to admit; because everything that proceeds from man's manifest will is in itself not good, and is meritorious; wherefore by endeavor they meant an internal operation, about which the understanding knows little: consequently that such endeavor is inwardly in faith, and that it is not manifested openly except by an inclination to doing. In this opinion they were so tenacious, and also in this, that faith produces the good which is called charity, that they were not willing to be led, although it was told them from heaven, that faith does not produce anything of charity, but that charity produces faith; and that faith before charity is not living faith, but only knowledge; and that a man ought to do good as of himself, and that otherwise nothing of good is inrooted and implanted: but to this they shut their ears. When they were told that one of the most talented of them 9-1 had thought out reasons and ways, even to a hundred, to confirm that faith produces charity, and that he had wandered through each way, as is done in the spiritual world by thinking that it is so; but still, when he came to the end of the way, he saw from enlightenment given him that he had been wandering, which he also as often confessed. Also when their solemn exhortation at the Holy Supper was read before them, wherein these things are said, 9-2 . . . they thought, but were unwilling to say, that this is said for the laity, and that the doctrine is for the clergy: wherefore it was announced to them, that life according to the faith of the laity saves; but life according to the doctrine of the clergy condemns: since in the faith of the clergy there is no life, and in their life there is no faith; but there is in the faith and life of the laity.

In the spiritual world images and many other things can be formed from the ideas of thought, and be presented to the sight; which is peculiar to that world. Wherefore the same English priests undertook to form an image in the likeness of a man, from the ideas of their thoughts concerning faith alone, or faith separate from charity; which image, when it was made, appeared monstrous, as not unlike Dagon, the idol of the Philistines in Ekron; therefore it was cast into a certain lake.

It is said of the English in the spiritual world, that they love elegance in their discourses; and that such elegance has indeed a delightful sound in the ears, but still gives little instruction; especially when they treat of faith, and of justification by it: that they then so arrange their words, that scarcely anyone knows whether anything of good is to be done or not. They so weave together series of conclusions, that they sound as if good should be done; although these conclusions involve that faith produces them without their knowing it.

In the spiritual world the face of the earth is similar to what it is in the natural world. There are urban and country places there. They who dwelt in cities in our world, dwell also in cities there: in like manner those who lived in country places. Moreover, the cities in the spiritual world are similar to the cities in the natural world, but only as to the streets and public squares; but they are not similar as to the buildings. Neither do the good and the evil dwell promiscuously there; but in the middle of the city, where also are the public buildings, 12-1 dwell the best, who are the governors and magistrates. To the east there are those who are in the clear good of love, to the west those who are in the obscure good of love, to the south those who are in the clear light of truth, to the north those who are in the obscure light of truth. The good of love and the truth of faith decrease from the middle into the farthest circumferences. Since the cities there are similar to the cities in our world, there is also a London there similar to London as to the streets; but not as to the houses, neither as to the inhabitants, nor their habitations in the quarters. I was conducted into it in the spirit, and wandered through it, and recognized it. And I spoke with certain ones there, and said that men in the world would wonder, and would not believe that they who live in London see a London also after death; and if they are good, also dwell in their city: yet it is altogether so. They said that neither would they have believed it, when they were in the world; because such a thing does not fall into sensual ideas, but only into rational ideas enlightened by spiritual light; also that they did not then know that the spiritual appears before a spirit, as the material does before a man; and that all the things which exist in the spiritual world are from a spiritual origin, as all the things in the natural world are from a material origin: in like manner the houses of a city, which are not built as in the world, but rise up in a moment created by the Lord: so too all other things. They rejoiced that now as before they are in England, and in its great city; and they said that there is also another London below, not dissimilar as to the streets, but dissimilar as to the houses and as to the inhabitants: namely, that the evil dwell in the middle, and the upright in the last circumferences; and that those come into that London from the London in the world, who have not been in any spiritual love, and hence not in any spiritual faith, but have indulged the pleasures of the body and the lusts of the mind. Also that the city, in the middle where the evil dwell, sinks down by turns into the deep; and the evil are thus cast down into hell: and that the opening is renewed, and the evil are again collected into the middle of it, and again are swallowed up by hell. This is in the world of spirits, it is different in heaven, and different in hell.

THE DUTCH. They are quite clear-sighted, and remain constantly in their own religion; not receding unless altogether convinced; and if they are convinced, they still turn the back. They excel in judgment from natural rational light, from which they look into things in the world justly, especially in business. Their light appears more obscure, because their spiritual light is conjoined with natural light: the reason is, because they are continually thinking about business.

With the Dutch there is not that snowy appearance which is with the English, but in place of it something firm; which is an indication that they are constant in the things of their religion. But there is this difference, that on civil, moral, and likewise spiritual subjects, they judge from themselves, and not from others: and they reflect especially upon intellectual things, and upon the connection of reasons.

The Dutch appear in the angle towards the east and south; to the east because they love religion bare without images, that they may look at it in itself, but not from images; to the south, because they excel in understanding.

It is a general trait of the Dutch nation, that they are strong in judgment from natural light, from which they take a very just view of things, especially of those that are of the world: and because they are continually thinking about their business, the spiritual light hides itself in the natural; on which account also they are able to receive what is true in religion: but still, when they are convinced, they turn the back.

The Dutch are not so eager for money as for business itself. Business itself is their end and love, and is in the first place; and money is the mediate end, and is loved for the sake of business; thus it is in the second place. And they who are such, are loved in heaven; each one is esteemed according to his use. It is otherwise with the avaricious, as the Jews are, with whom money is in the first place as the very end and love, and business in the second place. Hence is avarice, which is sordid according to the love of money alone.

At the day of the Last Judgment, those of the Dutch who had done nothing of good from any religion or conscience, but only for the sake of reputation, that for the sake of gain they might appear sincere, were cast out of their cities, villages and lands: for with such, when the regard for reputation and gain is taken away, which is done in the spiritual world, then such rush into every wickedness, despoiling whomsoever they happen to meet in the fields or outside of the cities. I saw a great number of such cast into a dark chasm extending obliquely under the eastern tract, and likewise into a chasm extending under the southern tract. This expulsion was seen on the 9th day of January, 1757. Those remained with whom there was religion and from religion conscience.

I was in the spirit, and it was then granted me to wander through a rather distinguished city, in which were Dutch. All the streets in it were seen to be roofed over, and in the streets were closed gates of wood; on which account, without leave from some overseer, it was not permitted to wander around. But afterwards it was granted me to speak with the magistrates, who dwelt in the middle of the city; by whom I was examined as to whence I came, and what I wanted: and when they understood that it was only for the sake of seeing, that I might make known to their brethren who were still in the world, what their lot was, and what kind of dwellings they had; they then related to me many things, especially that they who dwelt there were among the prudent and intelligent from that nation; and that there are many such cities, distinct according to the affections and perceptions of truth from good; and that they were in the world of spirits; and that after some time passed there, they were taken up thence into heaven, and introduced into societies there, and became angels:

also that the city was double and triple, or city under city; and when one descends by ladders, he comes into a new city, where those reside who are different as to affections. They said that their streets are everywhere roofed over, because sometimes from the rocks round about, which are somewhat higher, they are looked at by the evil who are skilled in the perversion of souls by means of ideas, and in inducing lusts that are not congruous; and that they know how to bind the ideas, if by any means they penetrate; by which they were kept in anxiety, and as it were bound; and this even to despair: which was also shown me to the life. If anyone comes to them, who is of another genius, and therefore disagrees as to the affections and the thoughts thence, they order him to go away; and when he goes, he everywhere finds the gates closed: on which account he is led to other gates that he may go out, but he still finds them closed: and in the meantime they breathe into him a longing to go out; and this is done until he becomes so weary, that he can no longer endure it; and only then is he let out: and when let out he does not return, on account of the vexation into which he has been driven. The Dutch, more than the rest in the Christian world, know what fantasy is, and what reality; so that they cannot be deluded, like others.

[20] It is not allowed to speak anything with them about religion; wherefore, when anyone comes to them from another religion, he is examined, not by the living voice, and by oral answer; but without his knowledge they explore his thoughts, and draw therefrom what is with them. It has likewise been given to speak with the priests; and I have spoken with them concerning the Lord from the Heavenly Doctrine; and they acknowledged the truths, and were affected. They were then in enlightenment from the Lord. From these things it was granted me to know, that they have a perception of truth above others, both spiritual and civil; and that they look out prudently for themselves, and that this is implanted in them.

[21] In their cities, the men dwell at one side of the city, and the women at the other: and when the men desire, they send to them, and the women come; who are indignant at this, that they are thus to come at the command of the man. And they who in the world had ruled over their husbands, when the like is not given them, being kindled with indignation, wish to go out of the city. They are also sent out; but when they are outside of the city, there appears to them everywhere some obstruction and closure, now marshy, now watery, now something else. Thus they wander, and for a long time seek for places of getting away, and this even to fatigue: wherefore they are compelled to return into the city; and they enter their house, and so are amended. The reason is, that the desire of ruling in marriage takes away conjugial 22-1 love; which increases with a consort as the love of ruling decreases. In place of this then comes love, and with love enjoyment of life; and then neither the man nor the wife, but the Lord, rules: hence is happiness in marriages.

[22] The Dutch appear clothed with coats and breeches altogether as in the world; and they are distinguished from others by the fact that their human derives more from the world than the human of others: for the spiritual does not shine through so clearly as with others. This they derive from their love for business in the world, and thence their continual thought and speculation about it. Even when they come into the spiritual world, they revolve similar things in the mind, and look around on all sides to see where there is trading, and what its quality is: for there is trading in the spiritual world equally as in the natural world; but still the difference is such that it can scarcely be described; and what I wondered at, when they meet with business men who wish to search into their thoughts and intentions secretly by close inspection, as is done there, they forthwith become invisible; which is from this, that they were unwilling in the world to divulge their business to others.

[23] All, whosoever come among spirits after death, are prepared either for heaven or for hell, everyone according to the life formed from doctrine. The preparation is made with most by instructions from the angels. But the Dutch cannot be prepared for heaven and for receiving the spiritual of heaven, which is also the spiritual of the angels, by means of information, for they do not receive it; for they remain more constantly than all others in their faith. When they are informed, they still think from themselves against it. Therefore they are prepared in another manner. Heaven is described to them as to its quality, it is then granted them to ascend into heaven, and see it; and whatever agrees with their genius is insinuated into them, so that they return with the full desire of coming into heaven. But when they are sent back, they are reduced to misery, and business is taken away from them, until they see themselves reduced to extremities, and then they are led around to those who abound in all things, and who are rich; and then the thought is borne upon them what the quality of these is, and how they can be in such abundance, and in the delight of life. They thus reflect upon the life of these, that it is a life of mutual love; also upon their doctrine, that it is the doctrine of that love; and that all their good and pleasant things are from the Lord: and then they are not informed, but inquire themselves, and inform themselves, and thus think from themselves, that in order to get out of their misery they also must believe and do in like manner: and as they receive that faith, but of themselves through the life, abundance is then given them, and so on successively. They are thus prepared for heaven, not by others, but by themselves; not knowing then that they still are not prepared thus by themselves, but by the Lord; because they are such that they also afterwards acknowledge. They are afterwards more constant also than others, so that they may be called constancies; nor do they suffer themselves to be drawn away by any deceit, or by any art, or by reasoning, or by obscurity from insinuated doubts and from sophistries, or by any fallacy, appearance, or fantasy: especially they whose life's love was business, and not money; and whose end was not a sumptuous life.

[24] CALVIN. It was said of Calvin, that he lived a Christian life, and did not place religion in faith alone, as Melancthon and Luther did; and that therefore he is in heaven.

[25] Calvin was seen in a society of heaven, in front above the head, but not in the middle of it; and he said that he was in a like doctrine of the church, in which he was in the world. He told me, that he did not agree with Luther, nor with Melancthon, upon faith alone; since faith and works are so often named in the Word, and are commanded to be done; and that faith and works are therefore to be conjoined: but that Luther felt that if works were admitted, they would not recede far from the papists; but he believed that faith produces works, as a tree does fruit. Calvin is accepted in his society, because he is upright and does not make a disturbance; this I heard from one of the governors of the society.

[26] MELANCTHON. I have spoken with Melancthon and with others concerning him. After he came into the spiritual world, Melancthon confirmed himself in faith alone more than before, so that he was scarcely willing to hear of charity, and of its good: and as he could not persuade any others but those who had led a life scarcely Christian, he therefore procured to himself a persuasive power; which is such that the speech flows into the thought of another, and thus binds it; so that the man is deprived of the power of thinking anything but what is said, though it be false. It fascinates the mind; on which account it is forbidden there; for it extinguishes all light of the understanding; and those whom he could not convince by reasonings, he looked into their eyes, and infused such a persuasion into their minds, that they could not see the falsities nor the sophistries, thus could not answer; on which account they complained about him. This he also tried with me, but with a fruitless effort. Leeks and the smell of them or garlic correspond to this persuasive power; which smell, by its pungency, hurts the left eye. I spoke with him concerning the power of persuasion, and concerning the Nephilim who were in it; who could almost kill a man by their persuasion; concerning which see in the Arcana Coelestia.

[27] There came to me afterwards, from the northern quarter toward the west, certain spirits among the more cunning and malicious; and among them one, who was distinguished from the others by his heavy gait: it was a gait sounding like a bear's. He did many things maliciously; nor did I know who he was. It was afterwards disclosed that he was Melancthon. And that I might know that it was he, he asked where Luther was; and when it was told, he entered in to him, and spoke before him, and was recognized. It was said by Luther, that he spoke much with him about faith alone, or faith separate from good works. Luther inquired of him, what his lot now was: and he disclosed that he was by turns in a chamber paneled above, and by turns in hell under a judge: that when he was in the chamber, he was clothed in a skin like a bearskin, by which he protected himself from the cold; and that he wrote much about faith alone; that when he was in hell under the judge, he was held vile like the rest, and I heard the judge speak of him, that there he was evil, and was sometimes punished for his wicked deeds.

[28] It was further said, that in that chamber the walls are of stone only, without decorations, as elsewhere; and thus it is rude and sad there. On which account, when any, because of his reputation in the world, wish to meet him and speak with him, he does not admit them, because he is ashamed of the rude things there. He sometimes acknowledges that he has been in falsities, and that thence he is such: on which account he sometimes prays that in his chamber he may write concerning charity, and its goods, which are called good works; and then some things are dictated to him from heaven by angels; and when he writes them, the chamber begins to be adorned with various decorations. But after he has written them, and left them upon the table, and read them over, he does not see them; and what he sees, he does not understand; and then the decorations of the chamber vanish: such is his lot.

[29] I heard him speaking with Englishmen out of his paneled apartment. He spoke of faith alone. They said that they do not know what faith alone is. He said that God the Father sent His Son, who suffered for our sins. They said that this is historical: what besides? He said that by that faith they have eternal life. They said, "Did he have eternal life?" To this he could not answer. They said, moreover, that they hear preachers of faith alone, and of justification by it; and when they are hearing, the preaching sounds as if full of wisdom, because it is a well arranged and ingenious composition. But when they come home, they know nothing of what they have spoken, not comprehending their arcana.

[30] I afterwards saw Melancthon among many who held to faith alone, in the place where they are separated, everyone at length goes to the place of his life; and I then heard a voice to them from heaven, that that faith saves no one, because there is nothing of the life in it, nor is there truth in it. On which account they asked, what truth is, and what life is. It was answered that truth and life is to live according to the commandments of the Decalogue: as not to steal, that is, not to act insincerely and unjustly; not to commit adultery; not to kill, or thus, not to burn with deadly hatred and revenge against anyone; not to testify falsely, thus not to lie and defame: and that he who does not do these things because they are sins, has life; and many more truths are afterwards given to him, what evil is, and what good is: and that no other one can be led by the Lord, and be saved; and that it may thence be known, that life and truth are one, as love and faith are; for life is of love, and truth is of faith.

[31] LUTHER. There are places where they contend about religious affairs. Outside of these places their contentions are heard as the gnashing of teeth: and when they are viewed within, it appears as if they were tearing off each other's garments; and their sphere causes pain to the flesh of the teeth and the gums. There came one to me therefrom, with a religious garb, like a monk; and it was said that it was Luther. And he spoke with me, saying that he wished to be among such as contend about things to be believed; because he has brought with him from the world a persuasiveness of speech, and an authority from the consent of many of his time. I observed that he had communication with those who believe that they know all things, and that nothing at all is hidden from them, and who do not wish to learn, but to teach; often saying that is the truth, and that it cannot be contradicted. Such take away from others all freedom of speaking, by inducing their opinions as if they were from God, and by infesting all who contradict, unless for the sake of information. He said that he loves to reason about faith, and likewise about the good of charity; but that he rarely finds those with whom he could be in that delight, for the reason that he had hatched that doctrine from his thought, and that he is thence in the connection of things. It is otherwise with those who only learn it, and afterwards confirm it; they cannot be in such delight, because they are not in such connection of things. He said that they did not long endure his ardor of speaking, but withdraw.

[32] It was given to speak with him concerning faith and love, concerning truth and good, and concerning their marriage, that no more is given from the one than from the other, consequently no more from faith than from life. I spoke with him for two hours with ideas from spiritual light, which are very many; and angelic spirits were then associated with him, for the sake of interior perception: and being at length convinced, he said that he wished to receive that doctrine; but that he doubted whether he could, before the principles respecting faith alone were cast out; which is a matter of labor; on which account also, when he went away, he returned to them, with whom he reasoned as before.

[33] But the angels said that there was some hope of him; because as often as he had thought from his spirit in the world, that is, when left to himself in tranquillity, he had thought about good works, and made them a matter of religion; and it was thence that he spoke so much and wrote so much concerning the good of life, though he did not make it a part of his doctrine, nor to be done for the sake of eternal life; since man cannot do good from himself; and if he does, it is for the sake of heaven, and is a matter of merit. But yet, when he came out of the thought of his spirit into discourse with others, he then, as if turned round, spoke concerning faith alone. He does in like manner at this day. This was the reason that he rejected from the Word the Epistle of James, and also Revelation.

[34] Some have two states, the one when in discourse from doctrine, the other when he thinks with himself. In the former state he is in the body and in its wakefulness, because he is in the lower thought of the speech, and is then in the pleasure of speaking, and for the most part in the pride of learning: but in the latter state he is in his spirit, and then in obscurity, because he thinks within the body, and above the thought next to the natural sensual. This was the case with Luther. He was in the pleasantness of his life, because in the pleasantness of glory, when he was speaking; and this was about faith alone, from his doctrine: but when he was deliberating with himself, he was in favor of good works. Such thought by himself in obscurity remained to him from boyhood, because he was born in that religion, and was a monk. But as he hatched out a new [doctrine]1 he undertook to withdraw from that religion, by the separation of faith from good works.

[35] Luther related that when he was in the world, it was told him by an angel from the Lord, that he should beware of faith alone, because there was nothing in it; and that for some time he guarded against it, and recommended works: but that he still continued afterwards to separate faith from works, and to make it alone essential and saving.

[36] After Luther was informed by the angels, that no one has any faith unless he has the good of life; and that he has just so much of faith as he has of the good of life, and has no more of the one than of the other; and as he was many times convinced of it: he repented and labored with all his might to get out of the falsities, because he could not come into heaven until he did. I perceived several times that he had repented of it, and that he was laboring against his principles, but still in vain. He also prayed to the Lord that he might be able to recede from his falsities; and he received the answer, that it would be given, if he could receive it. On which account he was sent from one society to another, where those were with whom life was conjoined to faith; but still he could not tarry long, because it was contrary to the delight of his life. It was said to him, that truths of doctrine cannot be received by the life before falsities are rejected, because truths cannot enter where falsities fill the thoughts of the understanding; and that these cannot be easily removed. The reason is, because a man, while he lives in the world, conjoins himself to societies according to the principles of his religion, which had been matters of his affection. In these he likewise remains after death; and in those societies is everyone's life; on which account it is not granted to remove and extricate himself from them, and then betake himself into new ones. It is granted, indeed, as to the thoughts, but it is not granted as to the affections; and yet they act as one. Wherefore the man enters into the new ones; but still withdraws, when he feels undelightful things in the new societies. In a word, Luther sometimes execrates faith alone, and sometimes defends it: he execrates it when he is in fear, and defends it when he is in his love.

[37] ZINZENDORF AND THE MORAVIANS. Zinzendorf. I spoke with Zinzendorf after his death, and then his life, his life's affection, and his principles of religion were disclosed; for a spirit can be let into such a state, that he keeps silence upon absolutely nothing, but lays all things open. It was then laid open, (1) That he had been the greatest persuader; and that he persuaded by asseverations that he knew the arcana of heaven; and that no one comes into heaven but he who is of his doctrine. (2) That at first he spoke with others according to their religion, thus simulating and thus alluring; and that he afterwards implanted his own secrets by first examining well whether they would be received and concealed. (3) It was said that the mystery of his faith had been, that the Lord was born that He might be the adopted Son of God; and that he had at first believed that the Lord was simply the adopted Son of God, [because He had taken on Himself the passion of the cross]; thus that he was an Arian. (4) That he had believed that His Divine was like the divine as with others; but now that it was something more. (5) He hardly wished to hear about the Lord's conception from the Divine, as related in Matthew and Luke; but turned himself away, and was unwilling to say what he felt; and that this is the mystery which they are afraid to manifest. That he attributed sins to the Lord, and said that in the Evangelists He did not speak better than another man, calling them obscure things: that he cared nothing for the Old Testament, and was not willing to hear that the things written there are concerning the Lord. (6) That he rejects all the life of charity, and says it is execrable to think of God and of salvation and the rest as to the life; and that faith separate from charity saves. (7) He believed that he alone with his followers would come into heaven; and that these alone were living, and the rest dead. (8) They speak of themselves what the Lord did of Himself, namely, that they are sons of God; that they are without sins; that they are life and truth; because there is not any evil regarded with those who are in faith: and that for that reason they are life and truth, and call their life blameless because they live by faith.

[38] Still they love the Lord, since to love Him is commanded, because He suffered the cross to propitiate the Father; which is the faith that saves them.

[39] Because he believed that he alone with his followers were to come into heaven, abundant opportunity was given him to ascend into the heavens; and wherever he was, he was ordered to go away, because they perceived from him falsities together with the delight of glory, from the fact that he had established a church. It was perceived that there was merit in the delight of glory. He also spoke with his brethren about heaven; they said that it is not heaven to them.

[40] A spirit appeared to me in vision, bearing a stag in bonds; but which burst the bonds, and rushed with fury against those he met, wishing to lacerate and destroy them. But there then appeared an enormous dog, which, rushing upon the stag, lacerated him, and tore him to pieces. The stag was afterwards seen in the human form, --it was Dippel who [appeared thus,] because he was not allowed to go about refuting all from the delight of his life, and at the same time to excite disturbance. And Zinzendorf said that he had loved him, but that he had observed that he afterwards receded; and that he was such that he wished to lacerate all by his malignant writings; and that he could refute ingeniously, as if full of science and wisdom; and that this gift was natural to him; but that of himself he thought foolishly concerning things.

[41] Zinzendorf, when he first came into the spiritual world, began to wander around to societies and preach, as he had done in the world. But it was said that he was nowhere received, and was conducted away to his Moravian adherents, and perceived that they were not in heaven, but were in misery, because they contemptuously rejected all uses of life, which are good works; when they wish to receive truths, falsities oppose which cannot be dispersed, because they have loved them exceedingly. They know how to falsify the Word and to twist it from its genuine sense in a dexterous and skillful manner; which is done when gathered in an assembly. Some of their attempts against their companions were disclosed, who wished to disprove those mysteries, or also to reveal them; and Zinzendorf said that he therefore removed himself from them. They say that the Lord is to be loved on account of the passion of the cross, but that He is not to be worshipped. They call the Holy Supper a reminder of the passion.

[42] Zinzendorf was in an abstract idea, thinking within himself concerning the Lord. It was observed that he thought of the Lord as of another man, and not that He is God; and that the Divine in Him was as the Divine in another man; and that the Lord spoke in a very simple manner, and not wisely; and that Paul spoke more wisely: but it was shown him that all the Lord's words were words of life, because in each one of them there is a spiritual sense; thus that each one of His words filled heaven, because He spoke by correspondences.

[43] He believed that all things were of mercy, and that if a brother commits a grievous sin, this is remitted to him, because to God that is the means of mercy: that they are altogether condemned; and that it is better for Sodom and Gomorrah than for those who do good works for the sake of salvation; and that this is the sin of sins, because they claim to themselves the merit which is God's alone.

[44] When Zinzendorf was rejected wherever he came, as he saw his Moravian adherents in an unhappy state, he suffered himself to be convinced that he was in falsities, and for that reason labored with all his might and still labors to disperse his falsities, and to receive truths in their stead: but he confessed that he could not tear himself away from the societies in which he inserted himself while in the world; because every man is one with them, nor can he afterwards dissociate himself: for this is meant by the Lord's words respecting the five foolish virgins, that they afterwards wished to buy oil, and likewise bought it; but still could not enter into the wedding.

[45] THE MORAVIANS. That the Arians induce pain in the right arm, near the shoulder blade; but the Socinians induce pain in the breast bone.

[46] The Moravians conceal their mysteries of mysteries, and close up the ways, lest they should be known by others; insinuating themselves through such things from the Lutheran doctrine as agree, proclaiming that they are the remains of the Apostolic Church, who call themselves brethren; and that they have mothers, and certain statutes from the early Christians; but as to the interiors of religion they differ from them altogether. They do not acknowledge the Divine of the Lord as anything else than what is with any other man who is in that faith. They speak lightly of the Word of the Old Testament, and reject it as of no use. The Gospels they do not care for, only Paul's Epistles. They condemn the goods of charity or good works, as to salvation, professing faith separate from charity more than others. Because they are Arians, I spoke with them concerning the Lord. They said that He was sent by God the Father, that by the passion of the cross He might save the human race, and on account of it was acknowledged as a Son, and called the Son of God; that their faith is confidence, that they love the Lord as the best man, because He took upon Himself to propitiate the Father by the passion of the cross. They say that the Lord has power in heaven, and not over heaven. They call Him the Lamb, nor do they ever adore Him as God. When it is said to them, that He was conceived of God, that He says He was from eternity, and that the Father and He are one, they hear these things, but they think against them. They dare not say that it was so written, but was not said: and such things concerning the Lord they miserably distort, and as it were lacerate. They therefore take refuge in these words, that they themselves know how it is, but it is among their mysteries of mysteries.

[47] They call only themselves who are of that faith alive, and all others who are not in that faith, dead; and they believe that they themselves are saved above all others, and that they are to come into the third heaven: but when they come into the first or lowest heaven among the angels, they do not endure the heavenly sphere there, which is derived especially from the goods of charity, and so far from faith; and they therefore flee away thence. Their aversion for that sphere has been perceived and felt by me. And moreover, in no heavenly society are they tolerated, because they think within themselves that all others but they are dead; thus also they have a dead idea concerning the angels themselves. If they come into the second heaven, and especially into the third, where love and charity, and thence the works of charity make the all of heaven, they are seized with pain as those who lie in the death struggle; and lividness comes over their eyes, and they make convulsive motions, and are tortured inwardly.

[48] They have preached much that they have a certain interior sensation and perception, which they say is from an influx from God the Father through heaven, by means of angels or spirits. But it was told them, that they have that sensation or perception from spirits who were Moravians in the world, and that they are in the midst of them, and that these flow in from similar principles, and confirm; which is done strongly, because they love their religious persuasion and think much about it. This was shown them to the life; also that the Quakers are in society with Quaker spirits, Enthusiasts with enthusiastic spirits, and every man with spirits who make one with the affections, and the thoughts or principles taken therefrom; and that it is never otherwise. On account of the living experience they could not but affirm this, though they were unwilling.

[49] The good which they do to the brethren of their assembly they call the good of friendship; and they have something of hatred against those who preach good works.

Footnotes

9-1 The author of The Whole Duty of Man. See SE 5058; CLJ 46.

9-2 The Exhortation is not quoted here. See T 722:3.

12-1 Tafel has, "aedificium;" in the MS. the words, "ubi etiam aedificium est," are written above the line. Possibly it should read, "ubi etiam editius est," "where, also, it is more elevated."

22-1 Tafel has conjugalem; but the MS. has conjugialem.