825. So that he even maketh fire to come down from heaven unto the earth before men, signifies the love of falsity from evil, arising from the pride of self-intelligence, as if it were the love of truth from good, which is in the church from 1
the heavens. This is evident from the signification of "fire," as being love in both senses, namely, love to the Lord and love towards the neighbor; and in the contrary sense, the love of self and the love of the world (See above, n. 504, 539), consequently both the love of good and truth and the love of evil and falsity; for all goods and truths therefrom flow forth from love to the Lord and from love towards the neighbor; and on the other hand, all evils and falsities therefrom flow from the love of self and the love of the world. Therefore those who are in the love of self and of the world are in the love of all the evils that arise therefrom, and in the love of the falsities from those evils. (On these loves and the evils and falsities arising therefrom, see the New Jerusalem and Its Heavenly Doctrine, n. 65-83.) The above is evident also from the signification of making it, namely, the fire, "to come down from heaven," which is said because this is done in the spiritual world, by means of arts there known, by those who are in faith separate; and it means that the appearance that the love of falsity from evil is the love of truth from good, is from the confirmation of faith separated from the life by means of the sense of the letter of the Word; since what is confirmed from the Word is confirmed from heaven; but when a falsity is confirmed from the Word it is not confirmed from heaven, but only appears to be confirmed from heaven. So also from the signification of "before men," as being especially before those who are in the pride of self-intelligence, and who confirm in themselves this heretical dogma by their writings and preachings. From these it passes to the simple-minded, who have no pride of self-intelligence; but these do not confirm it with themselves, but suppose that it is so because it is declared and affirmed by a man of learning and consequent authority. But these merely hold the dogma in the memory, while the others implant it in their life, especially if they have lived according to it; and that which is implanted in the life inheres to eternity; but not what is merely in the memory.
[2] The pride of self-intelligence is with all who confirm falsities even to the destruction of the Divine truth, in which the angels of heaven are; for those are in that pride who regard self only, that is, their reputation, in their writings and preachings. For such are in the love of self, and everyone who is in the love of self when he writes and preaches is in pride; and pride derives all things from man's own [proprium], consequently it is called the pride of self-intelligence. The love of self has its seat in the will, and the pride of self-intelligence in the thought therefrom; consequently when they think anything from self they can think nothing but what is false, for one's own [proprium] which is of the will and therefore of the love, is what rules, and this, viewed in itself, is nothing but evil. It is otherwise with those who are in the love of uses, and thence in the love of truth for the sake of truth.
[3] Because those who are in the pride of self-intelligence remove works from faith, and therefore do not know what is meant by works, nor indeed what is meant by charity and by the neighbor, and even, when they have confirmed themselves, are not willing to know, it shall here be told what is meant by good works. Good works are all things that a man does, writes, preaches, and even speaks, not from self but from the Lord; and he acts, writes, preaches, and speaks from the Lord when he is living according to the laws of his religion. The laws of our religion are that one God is to be worshiped; that adulteries, thefts, murders, false witness, must be shunned; thus also frauds, unlawful gains, hatreds, revenge, lies, blasphemies, and many other things that are mentioned not alone in the Decalogue but everywhere else in the Word, and are called sins against God and also abominations. When man shuns these because they are opposed to the Word, and thence opposed to God, and because they are from hell, then man lives according to the laws of his religion, and so far as he lives according to his religion is he led by the Lord; and so far as he is led by the Lord are his works good; for he is then led to do goods and to speak truths for the sake of goods and for the sake of truths, and not for the sake of self and the world; uses are his enjoyments, and truths his delights. Moreover, he is daily taught by the Lord what he must do and what he must say, also what he must preach or what he must write; for when evils are removed he is continually under the Lord's guidance and in enlightenment. Yet he is not led and taught immediately by any dictate, or by any perceptible inspiration, but by an influx into his spiritual delight, from which he has perception according to the truths of which his understanding consists. When he acts from this influx, he appears to be acting as if from himself, and yet he acknowledges in heart that it is from the Lord. All angels are in such a state; and all infants in heaven are being led by that way to heaven.
[4] But it is otherwise with man when he refrains from evils and shuns them on account of the civil laws or the damage to his reputation; he does not then shun evils from any spiritual origin, but from a natural origin; consequently he indeed does works that appear outwardly as if good yet inwardly they are evil. They are like pictures composed of filthy mire, but overlaid with colors beautiful to the sight; or like harlots who appear comely in form, and adorned in white raiment, with diadems upon their foreheads and in their ears, and yet within are full of foulness. Consider, then, what the Christian world is at this day; how many there are who shun adulteries, frauds, unlawful gains, hatred, revenge, lies, and blasphemies, not because they are opposed to the Word and thus to God, but because they are opposed to the civil laws, and for the sake of reputation and from a fear of the loss of honor and gain in the world; then search interiorly into the reason, and you will perceive that it is because they do not believe that there is a heaven and a hell or a life after death. From this it is clear that whatever a man does, be it small or great, is a good work when it is done from religion, and in the church when it is done from the Word, when the man has come to detest evils because they are sins, and in themselves are infernal; on the other hand, that whatever a man does, be it small or great, is an evil work when it is not done from religion, and with us, from the Word. (For more about this see above, n. 803).
[5] It must be known, however, that he who shuns evils because they are opposed to the Divine laws in the Word also shuns them because they are opposed to civil and moral laws in the world, for a man thinks from civil and moral laws when he is in a natural state, but from the Divine laws when he is in a spiritual state. From this it follows, that to shun evils and do goods for the sake of reputation and one's own honor is not hurtful, provided the Word and religion therefrom hold the higher place and constitute the head, and self and the world hold the lower place and constitute the feet. But otherwise religion is trampled down with the feet, and the world is worshiped with the head.
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