4096. And Rachel and Leah answered, and said unto him. That this signifies the reciprocity of the affections of truth, is evident from the signification of “answering” when assent is given, as being what is reciprocal (see n. 2919), and as being reception (n. 2941, 2957); and from the representation of Rachel, as being the affection of interior truth; and of Leah, as being the affection of external truth (see n. 3758, 3782, 3793, 3819). In the internal sense of what has gone before the subject treated of has been the good of the natural, which is signified by “Jacob,” when it was being separated from the mediate good, which is “Laban,” and how this good of the natural adjoined to itself the affections of truth, which are signified by “Rachel and Leah.” The subject now treated of is the reciprocal application to good of these affections of truth. This application is contained in the internal sense of the words which Rachel and Leah now say.

[2] But these things are of such a nature that they do not fall into any understanding except that which has been instructed, and which perceives delight in the memory-knowledge of such things, and which therefore has spiritual knowledges as its end. Others care nothing for such things, and cannot even apply their minds to them. For they who have worldly and earthly things as their end, cannot withdraw their senses from them; and even if they did so, they would perceive what is undelightful; in which case they would be departing and withdrawing from the things they have as their end, that is, which they love. Let anyone who is of such a nature put himself to the test, as to whether he desires to know how good adjoins itself to the affections of truth; and how the affections of truth apply themselves to good; and whether knowing this is irksome to him or not; and he will say that such things are of no benefit to him, and that he apprehends nothing about them.

[3] But if such things are told him as relate to his business in the world, even though they are of the most abstruse character, or if he be told the nature of another man’s affections, and how he may thereby join the man to himself by adapting himself both mentally and orally, this he not only apprehends, but also has a perception of the interior things connected with the matter. In like manner he who studies from affection to investigate the abstruse things of the sciences, loves to look and does look into things still more intricate. But when spiritual good and truth are in question, he feels the subject irksome and turns his back on it. These things have been said in order that the quality of the existing man of the church may be known.

[4] But how the case is with good when it adjoins truths to itself by affections, and with truths when they apply themselves to it, cannot so well appear when the idea or thought is directed to good and truth, but better when it is directed to the societies of spirits and angels through which these flow in; for as before said (n. 4067), man’s willing and thinking come from these societies, that is, flow in from them, and appear as if they were in him. To know how the case herein is from the societies of spirits and angels, is to know it from causes themselves; and to know it from the heaven of angels is to know it from the ends of these causes. There are also historical things which adjoin themselves, and illustrate these things, causing them to appear more plainly.

[5] The internal sense treats of the adjunction of good to truths, and of the application of these latter, in the natural; for as often before said Jacob is the good in the natural, and his women are the affections of truth. The good which is of love and charity flows in from the Lord, and does so through angels who are with man; but not into anything else in him than his knowledges. And as good is there fixed, the thought is kept in the truths of the knowledges; and from these many things are called up which are related and are in agreement; and this until the man thinks that it is so, and until he wills it from affection because it is so. When this is being done, good conjoins itself with truths, and the truths apply themselves in freedom; for all affection causes freedom (n. 2870, 2875, 3158, 4031).

[6] Even then, however, doubts and sometimes denials are excited by the spirits who have been joined to the man; but insofar as affection prevails, so far he is led to the affirmative, and he is then confirmed in truths by these very things. When good flows in in this manner, it is not perceived that it comes through angels, because it flows in so interiorly, and into the man’s obscurity which he has from worldly and corporeal things. Be it known however that good does not flow in from the angels, but through the angels from the Lord; and this all the angels confess, and therefore they never claim for themselves any good, and are even indignant when anyone attributes it to them. From all this then, as from causes themselves, it may be seen how the case is with the adjoining of good to truths, and with the application of these latter, which are the subjects here treated of in the internal sense.

4031. And to the flock that came together later he did not set them. That this signifies things that are compelled, is evident from the signification of “coming together later.” That “coming together first” signifies that which is spontaneous or free, has been shown above (n. 4029). That “coming together later” signifies that which is compulsory or not free, is thereby evident, and also from the connection of things in the internal sense; as well as from the fact that “growing warm” is not here spoken of, as it is of those that came together first; for by “growing warm” is signified affection, and there the ardor of affection. Whatever is not from affection is from what is not spontaneous, or not free, for everything spontaneous or free is of affection or love (n. 2870). The same is evident also from the derivation of the expression in the original language, as meaning deficiency; for when ardor of affection is deficient, then freedom ceases; and what is then done is said to be not free, and at last compulsory.

[2] That all the conjunction of truth and good is effected in freedom, or from what is spontaneous, and consequently all reformation and regeneration, may be seen from the passages cited above (n. 4029); and consequently that in the absence of freedom (that is, by compulsion) no conjunction, and thus no regeneration, can be effected. (What freedom is, and whence it is, may be seen above, n. 2870-2893, where man’s freedom is treated of.) He who while reasoning concerning the Lord’s Providence, man’s salvation, and the damnation of many, is not aware that no conjunction of truth and good, or appropriation, and thus no regeneration, can be effected except in man’s freedom, casts himself into mere shades, and consequently into grave errors. For he supposes that if the Lord wills, He can save everyone, and this by means innumerable-as by miracles, by the dead rising again, by immediate revelations, by the angels withholding men from evil and impelling them to good by an open strong force, and by means of many states, on being led into which a man performs repentance, and by many other means.

[3] But he does not know that all these means are compulsory, and that no man can possibly be reformed thereby. For whatever compels a man does not impart to him any affection; or if it is of such a nature as to do this, it allies itself with the affection of evil. For it appears to infuse something holy, and even does so; but when the man’s state is changed, he returns to his former affections, namely, evils and falsities, and then that holy thing conjoins itself with the evils and falsities, and becomes profane, and is then of such a nature as to lead into the most grievous hell of all. For the man first acknowledges and believes, and is also affected with what is holy, and then denies, and even holds it in aversion. (That they who once acknowledge at heart, and afterwards deny, are those who profane, but not they who have not acknowledged at heart, may be seen above, n. 301-303vvv2, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3898.) For this reason open miracles are not wrought at the present day, but miracles not open, or not conspicuous; which are such as not to inspire a sense of holiness, or take away man’s freedom; and therefore the dead do not rise again, and man is not withheld from evils by immediate revelations, or by angels, or moved to good by open force.

[4] Man’s freedom is what the Lord works in, and by which he bends him; for all freedom is of his love or affection, and therefore of his will (n. 3158). If a man does not receive good and truth in freedom, it cannot be appropriated to him, or become his. For that to which anyone is compelled is not his, but belongs to him who compels, because although it is done by him, he does not do it of himself. It sometimes appears as if man were compelled to good, as in temptations and spiritual combats; but that he has then a stronger freedom than at other times, may be seen above (n. 1937, 1947, 2881). It also appears as if man were compelled to good, when he compels himself to it; but it is one thing to compel one’s self, and another to be compelled. When anyone compels himself, he does so from a freedom within; but to be compelled is not from freedom. This being the case, it is evident into what shades, and thus into what errors, those are able to cast themselves who reason concerning the Providence of the Lord, the salvation of man, and the damnation of many, and yet do not know that it is freedom by which the Lord works, and by no means compulsion; for compulsion in things of a holy nature is dangerous, unless it is received in freedom.