142. (Verse 15) So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate. That this signifies those who separate good from truth, or charity from faith, which is contrary to Divine order, is evident from what was said and shown above, n. 107, where similar words occur. To which must be added, that those who separate truth from good, or faith from charity, turn away from themselves all influx of heaven into the good works which they do, in consequence of which their good works are not good; for heaven flows in, that is the Lord, through heaven, into the good of man's love, therefore he who casts out the good of charity from the doctrine of the church, and instead of it receives only those things which are said to belong to faith, is excluded from heaven, the truths pertaining to him not having life. And it is the life of truth, which is good, that conjoins, but not truth without life, or faith without charity. (But more may be seen concerning these things in The Doctrine of the New Jerusalem, where it treats concerning charity, n. 84-107, and concerning faith, n. 108-122.)

107. (Verse 6) But this thou hast, that thou hatest the works of the Nicolaitanes, which I also hate. That this signifies aversion, derived from the Divine, in regard to those who separate good from truth, or charity from faith, from which there is no life, is evident from the signification of "this thou hast, that thou hatest," as being aversion. The reason why it denotes aversion derived from the Divine, is, because it is said, "which I also hate"; and from the signification of works, as being things which pertain to the mind, whence works proceed (concerning which see above, n. 98); and from the signification of the Nicolaitanes, as being those who separate good from truth, or charity from faith, those who do this being without life. The reason why those who separate charity from faith are without life, is that all spiritual life pertains to charity, and none to faith separated from charity; for to know and to think pertain to faith, but to will and to do pertain to charity. Those who separate charity from faith cannot possibly know what constitutes heaven and the church with man, thus what constitutes spiritual life, because they do not think within themselves, but extrinsically. To think extrinsically, is to think from the memory only; for the memory is extrinsic to the man, being as it were a court, through which there is an entrance into the house and its inner chambers. Moreover, heaven cannot flow into thought which is extrinsic to a man, for it flows into those things which are within him, and through them into those things that are extrinsic to him. This is why they cannot be instructed in those things that constitute heaven and the church, or life eternal. For every one is instructed from heaven, or through heaven from the Lord, concerning those things that pertain to life eternal, thus through the medium of his life, or through his soul and heart.

He who believes that those can be in the knowledges (cognitiones) of truth who separate charity from faith, is much deceived, for they suppose everything to be from themselves, and nothing from heaven. And the things which a man apprehends from self, and not from heaven, are falsities, because he thinks in darkness, and not in the light; all light in those things that pertain to the church, must come from heaven.

[2] There are indeed many in the church who say that charity is the essential of the church and not faith separate from it; but to say this and believe it, and not to live the life of charity, is merely to say that it is, and not to make it the essential; these, therefore, are like those who say that faith is the essential, for with them charity is a matter of faith alone, and not of the life; therefore they cannot be enlightened. In the spiritual world there is seen with such persons something snowy, of light as it were; but the light from which the snowy appearance comes, is natural, this being of such a character, that, on the influx of the light of heaven, which is spiritual, it is changed into darkness. These dwell to the left in the spiritual world, almost in the angle of the north and west. Those only are intelligent who apply the knowledges of truth and good to the life.

[3] All those who are in the knowledges (cognitiones) of truth and good, and not in the good of life in agreement with them, may live a moral life equally with those who are in knowledges, and thereby in the good of life by means of them; but their moral life is natural, and not spiritual, because they do not live sincerely, justly and well from religion; and those who are such cannot be conjoined with heaven, for religion makes man spiritual, and conjoins him with the angels, who are spiritual. To live well from religion, is to think, to will, and to do, because it is so taught in the Word, and because the Lord has commanded it; but not to live from religion, is to think, will, and do, only on account of civil and moral laws. The latter, because they regard nothing else but those laws, are conjoined only with the world, for which those laws are made; but the former look to the Lord, and thence are conjoined to Him.

The reason why the Gentiles are saved, is solely from this fact, that in their life they have regard to religion, thinking and saying, that they ought to act in a certain way and no other, because it is in agreement with the laws of their religion, and such and such things are to be left undone, because they are contrary to those laws, thus against the Divine; and when they so think and act, spiritual life is imparted to them, which is of such a nature with them, that they afterwards receive truths in the spiritual world, more readily than those Christians who, when they do anything, think nothing from the Word, and the doctrine of the church, which is from the Word.

[4] Those who do not think from religion, since they are not spiritual, have no conscience; if therefore their external bonds, which are fear of the law and of the loss of reputation, were removed, they would rush into every kind of enormity; but, on the other hand, if the external bonds, which are fear of the law and of the loss of reputation, were taken away from those who think from religion, they would still act justly, uprightly, and well; for they fear God, and are kept in a life of obedience and charity by influx out of heaven from the Lord, to whom they are conjoined. The reason why those who separate charity from faith are called Nicolaitanes, is chiefly from the sound of that expression in heaven, for it sounds from truth or faith, and not from good or charity. (That from expressions in the Word it may be known whether they involve good or truth, thus also whether they involve one separate from the other, may be seen in the work,Heaven and Hell 241.)