3. Aquellos de la iglesia que han negado al Señor, reconociendo tan sólo al Padre, y que se han confirmado en semejante fe, están fuera del cielo, y puesto que en ellos no tiene lugar influjo alguno del cielo, donde el Señor solo es adorado, son gradualmente privados de la facultad de pensar la verdad de cualquier cosa, y acaban por quedar o bien como mudos o bien hablando necedades, con el paso vacilante, los brazos pendientes y vibrando como si les faltare fuerzas en las articulaciones. Por otra parte, aquellos que han negado la Divinidad del Señor, reconociendo tan sólo su Humanidad, como los Socinianos, están igualmente fuera del cielo; son conducidos adelante un poco hacia la derecha, y despedidos en la profundidad, siendo así enteramente separados del resto del mundo cristiano. Pero los que se dicen creer en una Divinidad invisible, a la que llaman Ente del Universo (Ens Universi) y a la que atribuyen todas las cosas, rechazando la fe en el Señor, se aperciben de que no creen en Dios alguno, porque la Divinidad invisible es para ellos lo mismo que la Naturaleza en sus rudimentos, los cuales no pueden ser objeto de fe ni de amor porque no alcanza a ellos el pensamiento. Estos son desterrados con aquellos que se llaman naturalistas. Otra cosa sucede con los que han nacido fuera de la iglesia, llamados gentiles, de quienes hablaremos más adelante.

1083. That 'Shem' means the internal Church, 'Japheth' the external Church corresponding to it, has been discussed already. Where the Church exists it must necessarily possess an internal aspect and an external; for a human being, who is the Church, is both internal and external. Before he becomes the Church, that is, before he has been regenerated, he is engrossed in things that are external. But when undergoing regeneration he is led away from external things - or rather by means of external things - towards internal, as stated and shown already. But once he has been regenerated, all things that belong to the internal man are encompassed in the things that are external. Thus every Church must necessarily be internal and external, as the Ancient Church was, and as the Christian Church is today.

[2] The internal aspects of the Ancient Church comprised all things that belong to charity and to faith deriving from charity, all humbleness, all worship of the Lord that stems from charity, every good affection towards the neighbour, and other aspects like these. The external features of that Church were sacrifices, drink-offerings, and much else, all of which, by means of representation, were directed to the Lord and had regard to Him. Consequently things of an internal nature existed within those that were external and made a single Church. The internal features of the Christian Church are just the same as the internal features of the Ancient Church, but different externals have ensued. That is to say, instead of sacrifices and the like, [the Christian Church] has sacraments which in a similar way have regard to the Lord. So in the Christian Church also things that are internal and those that are external make one.

[3] The Ancient Church did not differ in the slightest from the Christian Church as to its internal features, only as to its external. Worship of the Lord that stems from charity cannot possibly be different, no matter how much externals may vary. And since, as stated, no Church can exist unless there is that which is internal and that which is external, the internal without the external would be something unbounded if it were not encompassed by something external. For mankind is such, and indeed the vast majority, that it does not know what the internal man is, and what belongs to the internal man. Without external worship therefore, mankind would have no knowledge at all of what is holy.

[4] As long as these people have charity and consequently conscience, they have internal worship residing with them in their external worship. For the Lord residing with them is at work in charity and in conscience, and He causes all their worship to partake of what is internal. It is otherwise with people who have no charity and consequently no conscience. They are indeed able to have worship in externals, yet it is separated from internal worship, as their faith is separated from charity. Such worship is called 'Canaan' and such faith 'Ham'. And because such worship is the product of separated faith, Ham is called 'the father of Canaan'.