813. Here is the patience and the faith of the saints. This signifies that these are the things by means of which temptation takes place, and afterwards the implantation of truth from good among those who are made spiritual by the Lord, is evident from the signification of the patience of the saints, of which we shall speak presently; and from the signification of faith, as denoting the implantation of truth; and from the signification of saints, as denoting those who are in truths from good from the Lord (concerning which see above, n. 204). Thus those who are made spiritual by the Lord are meant; for man is made spiritual by means of truths from good.

The reason why faith signifies the implantation of truth is, that faith in man is truth acknowledged in the heart; for unless it is acknowledged in the heart it cannot be his own faith. This is why, in the Old Testament, faith is nowhere mentioned, but truth instead of it. Indeed, the ancients, among whom the church existed, had not the least notion that faith was anything else but truth. They said, indeed, that they believed in God; but they understood by this the knowledge and understanding of truths, and at the same time, the willing and doing of them, and this from the Lord. It is, therefore, evident that faith signifies the implantation of truth.

[2] The reason why the patience of the saints signifies the temptation of the faithful, or of those who are made spiritual by the Lord is, that patience signifies spiritual patience, which is patience in sustaining temptations. And those are in that patience who, in themselves, fight against the falsities that are contained in and adhere to the dogma of faith alone, confirmed by reasonings from the natural man, also from a sinister application, and thereby a falsification, of the Word. The temptations which they sustain while they fight against falsities, are meant by patience. The signification of patience in Luke is similar:

[3] "Ye shall be delivered up by parents, and brethren, and kindred, and friends; they shall also put some of you to death; yea, ye shall be hated of all, on account of my name; in your patience possess ye your souls" (21:16, 17, 19).

These words are spoken of the last time of the church, when judgment takes place. The temptations which the faithful shall then undergo on account of truths, are described by being delivered up by fathers, brethren, kindred, and friends, and by being put to death; also by being hated on account of the Lord's name. By parents, brethren, kindred, and friends, are meant those who belong to the same church, but are in evils and falsities. That these will undergo temptations are meant by being delivered up to death and being hated. Hence now the preservation of the life of truth amongst falsities, is signified by possessing their souls in patience, the soul signifying the life of truth.

[4] To the same purpose are these words:

"Those who are sowed in good land, are they who hear the Word in a simple and good heart, and retain it, and bring forth fruit in patience" (8:15).

To bring forth fruit in patience signifies to do truths and goods, although they live amongst falsities and evils, that is, amongst those who are in falsities and evils. The Lord's patience in temptations, of which He suffered the most grievous, is described in these words in Isaiah:

"He sustained exaction, and he was afflicted, yet as a lamb he opened not his mouth" (53:7).

To sustain exaction signifies temptations. To be afflicted signifies their grievousness. To open not His mouth signifies patience.

204. These things saith he that is holy, he that is true. That this signifies from whom is that faith is evident from the signification of holy and true, when said of the Lord, as denoting that charity and faith are from Him, the term holy being used in reference to charity, and the term true, to faith. That the Lord is called holy because charity is from Him, and hence, that holiness in the Word is said of charity and of faith therefrom, will be seen presently. But that the Lord is called true because faith is from Him, and that hence truth in the Word is spoken of faith, is because all truth has reference to faith: for that is said to be true which is believed; other things have not reference to faith, because they are not believed. But as the subject now treated of is the faith of charity, something shall first be said concerning faith and its quality.

[2] There is spiritual faith, and there is merely natural faith. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbour, is to love what is true, sincere and just, and, from the will, to act accordingly. For the neighbour, in the spiritual sense, is not any particular man, but is that which is in man; if this is what is true, sincere and just, and a man be loved from these, then the neighbour is loved. That this is meant by charity in the spiritual sense, any one may know if he will but reflect; for every one loves another, not for the sake of his person, but for the sake of that which is in him; this is the source of all friendship, favour and honour.

From this it follows, that to love men for the sake of what is true, sincere and just in them, is spiritual love; for truth, sincerity and justice are spiritual things, because they are out of heaven from the Lord. No one thinks, wills and does anything good, which is good in itself, but everything is from the Lord; and truth, sincerity and justice are the goods which are essentially good when from the Lord. These things, now, are the neighbour in the spiritual sense; it is therefore clear what is meant in that sense by love towards the neighbour, or charity. This is the source of spiritual faith; for whatever is loved is said to be true when it is thought of. That this is the case every one may know if he but reflects; for every one confirms what he loves by many things in his thought, and all these he calls truths; no one has any truth but from this source: it therefore follows that, according to the quality of a man's love, such are his truths; consequently, if that love is spiritual, so also will be the truths, because they act in unity with the love. All truths in the aggregate, because they are believed, are called faith; hence it is clear, that spiritual faith in its essence is charity.

[3] So far concerning spiritual faith; but faith merely natural is not the faith of the church, although it is called faith; but is mere knowledge (scientia). The reason of this is, that it proceeds not from love towards the neighbour, or charity, which is the very spiritual itself whence faith is derived, but from some natural love which has reference either to the love of self or of the world; and whatever proceeds from these loves is natural. Love forms man's spirit, for a man as to his spirit is entirely his love, as it were: hence he thinks, wills and acts; therefore no other truth constitutes his faith but that which comes from his love; and truth which belongs to the love of self or of the world is merely natural, because it comes from man and from the world, and not from the Lord and out of heaven; for he loves truth, not for its own sake, but for the sake of honour, gain and reputation, to which it is subservient; and because his truth is of such a quality, such also is his faith. This is why such faith is not the faith of the truth of the church, or faith in a spiritual sense, but in a natural sense, which is knowledge (scientia): therefore also, because nothing thereof is in man's spirit, but only in his memory, together with other worldly things, it is dissipated after death. For that alone remains with a man after death that belongs to his love; for, as has been said, love forms man's spirit, and man as to his spirit is entirely such as his love is. Other things concerning charity and faith therefrom, may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of (n. 84-106, and n. 108-122); also in the small work, The Last Judgment 33-39), where it is shown that there is no faith where there is no charity.

[4] That the term holy in the Word is used in reference to Divine truth, and hence to charity and its faith, is evident from the passages where it is used. There are two things that proceed from the Lord and are received by the angels - Divine good and Divine truth; these proceed unitedly from the Lord, but are received by the angels variously; some receive Divine good more than Divine truth, and some receive Divine truth more than Divine good. The former constitute the celestial kingdom of the Lord, and are called celestial angels, and, in the Word, they are called the just; but the latter constitute the spiritual kingdom of the Lord, and are called spiritual angels, and in the Word holy (concerning those two kingdoms and the angels thereof, see the work, Heaven and Hell 20-28). This is why by just and justice in the Word is meant Divine good and what thence proceeds, and by holy and holiness is meant Divine truth and what thence proceeds.

From these considerations it will be seen what is meant in the Word by being justified, and what by being sanctified, as in the Apocalypse:

"He that is just let him be just still, and he that is holy let him be holy still" (22:11).

And in Luke:

"To serve him in holiness and justice" (1:74).

[5] Because Divine truth proceeding from the Lord is meant by holy, therefore in the Word the Lord is called the Holy One, the Holy One of God, the Holy One of Israel, the Holy One of Jacob; and therefore, also, angels are called holy, and also prophets and apostles; hence also Jerusalem is called holy. That the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, may be seen in Isaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Dan. 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called King of saints in the Apocalypse:

"Just and true are thy ways, thou King of saints" (15:3).

The reason why the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, is, because He alone and none else is holy, which is also declared in the Apocalypse:

"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy" (15:4).

[6] The reason why angels, prophets and apostles are called holy is, that by them, in the spiritual sense, is meant Divine truth; and the reason why Jerusalem is called the holy city is, that by that city, in the spiritual sense, is meant the church as to the doctrine of truth. That angels are in the Word called holy, may be seen in Matthew 25:31; Mark 8:38; Luke 9:26. That prophets are called holy, may be seen, Mark 6:20; Luke 1:70; Apoc. 18:20. That the apostles are called holy, may be seen, Apoc. 18:20. And that Jerusalem is called the holy city, may be seen, Isaiah 48:2; 66:20, 22; Dan. 9:24; Matthew 27:53; Apoc. 21:2, 10. (That by angels in the Word is meant Divine truth proceeding from the Lord, may be seen above, 130, 200; that the same is signified by prophets, may be seen in Arcana Coelestia 2534, 7269; as also by the apostles, see above, n. 100; that by Jerusalem in the Word is meant the church as to the doctrine of truth, may be seen in The Doctrine of the New Jerusalem 6.)

From these considerations it is evident why the Divine truth proceeding from the Lord is called the Spirit of truth, and the Holy Spirit, as may be seen above (n. 183), also why heaven is called the habitation of holiness (Isaiah 63:15; Deuteronomy 26:15), and why the church is called the sanctuary (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

[7] That holiness is said of Divine truth, is clear in the following passages. In John:

Jesus, when praying, said, "Father, sanctify them through thy truth; thy word is truth. And for their sakes I sanctify myself, that they also might be sanctified in the truth (17:17, 19).

Here to be sanctified is clearly said of Divine truth, and sanctified of those who receive Divine truth from the Lord. In Moses:

"Jehovah came from Sinai, out of the myriads of holiness; from his right hand they had the fire of the law; even he who loveth the people, in thy hand are all his saints, and they are prostrated at thy foot; he shall receive of thy words" (Deuteronomy 33:2, 3).

Sinai signifies heaven, where the Lord is, from whom proceeds Divine truth, or from whom comes the law, both in a limited and a general sense; myriads of holiness signify Divine truths; the law signifies, in a limited sense, the ten precepts of the Decalogue, and in a general sense, the whole Word, which is Divine truth. Those are called peoples in the Word who are in truths, and those of the people who are in truths are called holy. By they are prostrated at thy foot, he shall receive of thy words, is meant holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and instruction therefrom.

From these considerations it can be known what the particulars in that prophecy signify in the spiritual sense. (That Sinai in the Word signifies heaven, where the Lord is, from whom is Divine truth, or from whom is the law, both in a limited and a general sense, Arcana Coelestia 8399, 8753, 8793, 8805, 9420. That the law signifies, in a limited sense, the ten precepts of the Decalogue, and, in a general sense, the whole Word, n. 2606, 3382, 6752, 7463. That those who are in truths are called peoples, and nations those who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That foot, a place for the feet, and footstool, when said of the Lord, signify Divine truth in ultimates, thus the Word in the letter, n. 9406.) Hence it is clear that by myriads of holiness are meant Divine truths, and that those who are in Divine truths are called holy.

[8] Again, in Moses:

"Speak unto the whole assembly of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah of Israel am holy" (Leviticus 19:2).

The subject treated of in that chapter is the statutes, judgments and precepts that were to be observed; and because Divine truths are thereby signified, it is therefore commanded that they should be holy. By Israel is also signified the spiritual church, or the church which is in Divine truths, and therefore it is said, I Jehovah of Israel am holy.

In Moses:

"Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep my statutes that ye may do them" (Leviticus 20:7, 8).

The subject here treated of is also the statutes, judgments and precepts which were to be observed. Again:

"If they keep my statutes and judgments, they shall be a people holy to Jehovah" (Deuteronomy 26:17, 19).

In David:

"We shall be satisfied with the goodness of thy house, with the holiness of thy temple" (Psalms 65:4).

Here they are said to be satisfied with the goodness of the house of Jehovah, and with the holiness of His temple, because the house of God, in the highest sense, signifies the Lord as to Divine good, and temple as to Divine truth (see Arcana Coelestia 3720). In Zechariah:

"In that day there shall be upon the bells of the horses holiness unto Jehovah" (14:20).

The establishment of a new church is there treated of, and by the bells of the horses are signified scientific truths (scientifica vera) from the Intellectual. (That bells signify scientific truths may be seen, Arcana Coelestia 9921, 9926; and that a horse signifies the Intellectual, may be seen in the small work. The White Horse 1-4.)

[9] From these considerations it is evident what was represented and signified by it being commanded,

That upon the mitre, which was upon the head of Aaron, should be placed a plate of pure gold, upon which was engraved "holiness to Jehovah" (Exodus 28:36-38; 39:30, 31);

for the mitre signified wisdom, which pertains to Divine truth (see Arcana Coelestia 9827, 9949). It may also be known what is signified and represented

By Aaron and his sons, their garments, the altar, the tabernacle, with everything pertaining thereto, being anointed with oil, and that thus "they should be sanctified" (Exodus 29:1-36; 30:22, 24-30; Leviticus 8:1 to the end).

For oil signified the Divine good of the Divine love, and sanctification the proceeding Divine; for it is the Divine good which sanctifies, and the Divine truth is that which is thence holy.

[10] That the word holy is used of charity, is evident from what was said above concerning the angels of heaven, namely, that there are some of them who receive more Divine good than Divine truth, and that there are others who receive more Divine truth than Divine good: the former constitute the celestial kingdom of the Lord, and are those who are in love to the Lord, and because they are in love to the Lord, they are called just; but the latter constitute the spiritual kingdom of the Lord, and are those who are in charity towards the neighbour, and on that account are called holy. (That there are two loves which constitute heaven - love to the Lord, and love towards the neighbour, or charity, and that the heavens are thence distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, may be seen in the work, Heaven and Hell 13-19 and n. 20-28.)

632. And the holy city shall they tread under foot.- That this signifies that they will destroy all the doctrine of good and truth from the Word, is evident from the signification of the holy city, as denoting the doctrine of truth and good from the Word. In the sense of the letter the holy city means Jerusalem, which, in the Word, is everywhere called the city, and the holy city, but Jerusalem means the church, and a city, the doctrine of the church. That a city (civitas seu urbs) signifies doctrine, may be seen above (n. 223). The holy city therefore signifies the doctrine of Divine Truth, for Divine Truth is that which is called holy in the Word (n. 204); and from the signification of treading under foot as denoting to destroy altogether, especially by means of sensual and natural things, consequently by fallacies, which are called the fallacies of the senses, from which, when not unfolded, absolute falsities exist. The reason why such things are signified by treading under foot, is, that this is done by the soles of the feet, and the soles of the feet signify the sensual external things of man, and the feet his natural things. That this signification of the soles of the feet and of the feet is from correspondence, may be seen above (n. 65, 606); and in Heaven and Hell 96).

[2] It is said that "The nations shall tread under foot the holy city," because these words follow: "The court which is without the temple, cast out, because it is given to the nations." By the court is signified the external of the Word, of the church, and of worship, and the external of the Word is that which is perverted, and consequently adulterated and falsified by the nations, or by those who are in evils and falsities. For, as stated in the preceding article, the external of the Word, called the sense of its letter, is for children and the simple minded, and therefore is written according to appearances, thus for those who are sensual and natural; for children are first sensual, afterwards natural, and when they advance in age they become spiritual. But a man who does not become spiritual, as is the case with every one who lives in evil, cannot understand the Word spiritually, but merely naturally and sensually, and he who thus understands the Word perverts it, and explains it according to the falsities of his religion, and the evils of his life; this is the reason why it is said, they shall tread it under foot. Those who deny and despise the truths of heaven and of the church, also appear in the spiritual world to tread them under the soles of their feet, and this, as said just above, because the external Sensual of man corresponds to the soles of the feet, by means of which treading under foot is effected. It is said that the external Sensual of man does this, but this is the case only with the Sensual of those who are utterly sensual, and these are they who deny the truths of heaven and of the church, who also believe nothing but what they can see with their eyes and touch with their hands.

[3] These are they of whom it is said "to tread under foot"; and in the following places.

In Luke:

"They shall fall by the edge of the sword, and they shall be taken captive among all nations, and at length Jerusalem shall be trodden under foot of the nations, even till the times of the nations shall be fulfilled" (21:24).

These things are similar to those explained in the Apocalypse, where it is said "the court is given to the nations, and the holy city shall they tread under foot forty and two months." For by "they shall fall by the edge of the sword" is signified that they shall perish by falsities; by "they shall be taken captive among all nations" is signified that evils will make a prey of the goods and truths of the church. By Jerusalem being trodden under foot is signified the destruction of the church as to doctrine, for Jerusalem signifies the church as to doctrine; by its being trodden under foot by the nations is signified its total destruction by evils of life and falsities of doctrine; even till the times of the nations be fulfilled signifies until the evil is consummated. (Concerning this see above, n. 624:2.) This consummation is also signified by forty and two months. Those words, like these in the Apocalypse, were also spoken by the Lord concerning the time immediately preceding the Last Judgment.

[4] In Ezekiel:

"Is it a small thing to you? Ye eat up the good pasture, and ye tread down with your feet the residue of your pastures; ye drink the sediment of waters, ye disturb the rest with your feet; and so my flock feed upon what ye have trodden with your feet, and drink that which is disturbed by your feet" (34:18, 19).

The good pasture signifies every thing that spiritually nourishes, especially the Word, and the cognitions of truth and good thence, To eat it up, and to tread down the rest with the feet, signifies to destroy it so that it may not appear, also to destroy it that it may not exist, and this is done by reasonings from the corporeal-Sensual, and from the natural man separated from the spiritual. This then is what is meant by treading under foot. The sediment of the waters signifies truths defiled by falsities, for waters denote truths, and to drink thereof signifies to learn and to receive; to disturb the rest of the waters by the feet signifies to confound by reasonings from the natural man truths not defiled by falsities, feet denoting natural things with man. The signification of my flock drinking what is trodden down and disturbed with the feet is therefore evident.

[5] In Daniel:

The he-goat "threw" the ram "to the ground, and trod upon him, nor was there any one to take the ram out of his hand; afterwards one horn grew from a little one to the host of the heavens, and cast down of the host and of the stars to the earth, and trod upon them" (8:7, 9, 10).

The he-goat there signifies faith separated from charity, and by the ram faith united to charity, thus charity. The signification of the goats and sheep in Matthew (25:31-46) is similar. The one horn which from a little one increased immensely signifies justification by faith alone; by the host of the heavens are signified all the truths and goods of heaven and of the church, and by the stars are signified the knowledges of good and truth. Therefore by treading under foot the ram and also the host of the heavens, is signified altogether to destroy charity, and with it all the truths and goods of heaven and the church, and this by means of the corporeal-Sensual. For those who are in faith separated from charity, that is, who believe that they shall be saved by faith alone, whatever their life may be, become corporeal-Sensual, and are consequently immersed in falsities in regard to all things of the Word and of the church. For their perception of the Word is only according to the ultimate sense of its letter, nor do they see any thing of it interiorly; in fact, if they utter truths from the Word, still they have a false perception of them. This therefore is the signification of the he-goat casting down to the earth of the host of the heavens and of the stars, and treading them under foot. That charity towards the neighbour, that is, the good of life, is in like manner destroyed by them, is meant by the goat throwing the ram to the ground, and treading upon him. For those who are in faith separated from charity, and meant by the he-goat, make faith the essential and charity the non-essential, therefore they live for the body and the world, and are solicitous about themselves only, and not at all for their neighbour, and those who do this, cast charity down to the around, and tread it under foot, charity being meant by the ram.

[6] In Luke:

"Some" seed "fell upon the way, which was trodden underfoot, or the fowls of heaven devoured it" (8:5).

The seed signifies Divine Truth, or the truth of the Word; by falling upon the way and being trodden under foot is signified to be received only by the corporeal-Sensual, and not interiorly. For that which is received in the spirit and heart is meant by the seed which fell into the good ground. The fowls of heaven which devoured the seed signify falsities, for all evils and therefore all falsities reside in the corporeal-Sensual, unless therefore man becomes spiritual, and thinks from that, he simply thinks falsities from evil. Concerning the nature and quality of the corporeal-Sensual, and of sensual men, see the Doctrine of the New Jerusalem 50); also above in this work (n. 342, 543, 550, 552, 554, 556, 559, 563, 569, 570, 580).

[7] Again in Isaiah:

"I will make known to you what I will do to my vineyard; in removing the hedge thereof, that it may be eaten up, and in breaking through the wall thereof, that it may be trodden under foot" (5:5).

The vineyard there signifies the church of the Lord, which is called the spiritual church. By removing the hedge, and breaking through the wall, is signified to falsify and thus to destroy the truths that defend the church, the wall and the hedge about the vineyard denoting the same as the wall and the bulwarks around Jerusalem. By eating up and treading under foot the vineyard, is signified to vastate the church, so that no good and truth can spring up therein, and thus to destroy it.

[8] In Jeremiah:

"Many shepherds have destroyed my vineyard, they have trodden my field under foot, they have made my field of desire a wilderness of solitude" (12:10).

Here also the church of the Lord is signified by vineyard and similarly by field. To destroy, to tread under foot, and to make a wilderness of solitude, signifies so to destroy as to leave nothing of the good and truth of the church.

In Isaiah:

"Our enemies have trodden thy sanctuary under foot" (63:18).

Enemies signify evils of life. By treading the sanctuary under foot is signified to destroy the truths of doctrine from the Word, and this also by means of the corporeal-Sensual, for all those who are in evils of life are corporeal-Sensual.

[9] So in David:

"The enemy pursueth my soul, and overtaketh and treadeth down my life to the earth, and maketh my glory to dwell in the dust" (Psalm 7:5).

Enemy here also signifies evil, in general the devil, that is, hell, whence evil comes. By treading down life to the earth and making glory to dwell in the dust, is signified to destroy, by means of the corporeal-Sensual, all the truths of heaven and of the church, for these make spiritual life, and are also signified by glory. "Dust" is also used in reference to the corporeal-Sensual, which also is meant by walking upon the belly and eating dust, as is frequently said of the serpent.

[10] Similar things are signified by treading under foot in these passages.

In Isaiah:

"I will make" the hypocritical nation "to be trodden under foot as the mire of the streets" (10:6).

In Micah:

"The enemy of Jehovah" shall be for a treading under foot, as the mud of the streets" (7:10).

In Zechariah:

"They shall be as mighty men treading under foot the mire of the streets in the war, they shall fight because Jehovah is with them, and they shall make them ashamed that ride upon horses" (10:5).

In Malachi:

"Then ye shall tread the impious under foot, and they shall be ashes under the soles of your feet, in the day when I shall do this"(4:3).

In Isaiah:

"The crown of pride, the drunkards of Ephraim, shall be trodden under foot" (28:3);

"I have trodden the people under foot in my anger, and made them drunk in my wrath, and I have made their victory to descend to the earth" (63:6).

In David:

"By thee will we drive away our enemies, in thy name will we tread them under that rise up against us" (Psalm 44:6);

again:

God "shall tread down our enemies" (Psalm 60:12, 108:13).

In these passages treading under foot also signifies to destroy, which is done by those who are corporeal-sensual, for those who are of such a character tread under foot all things of heaven and of the church, for they are in lowest things, and their thoughts cannot be elevated upwards by the Lord, because they themselves depress them to the earth, and there they lick the dust; such are all those that deny the Divine. For all the evils which man has from birth reside in his natural and corporeal-Sensual, unless therefore he suffer himself to be raised out of them by the Lord - and this takes place through divine media, which are the truths and goods of faith and of love, or through truths and goods of doctrine and of life - he remains in his evils implanted in the natural and corporeal-Sensual, and then he treads under foot the celestial and spiritual things that pertain to heaven and the church.

[11] Treading upon the lion, the asp, serpents, and scorpions, means not only to destroy the evils and falsities signified by these, but also not to be harmed by them. This is meant in David:

"Thou shalt tread upon the lion and asp, the young lion and the dragon shalt thou trample under foot" (Psalm 91:13);

so in Luke:

"Behold I give you power to tread upon serpents and scorpions, and upon all the power of the enemy, so that nothing shall by any means hurt you" (10:19).

The reason why it is so expressed in the Word is, that those who are in the hells sometimes appear before the eyes of good spirits and angels in the forms of various beasts and serpents, according to the species of the evil and thence of the falsity, in which they are; it is their thoughts proceeding from the intention of their wills that present those appearances. The exhalations from their evils and falsities continually rise up through the lands that are over those hells, or by which those hells are covered; to walk therefore upon those places is dangerous for those who are only natural, and still more for those who are corporeal-sensual, for the exhalation arising therefrom and the contagion infect those who walk there. But those whom the Lord leads may walk with safety upon that land without being infected or infested, because the interiors of their minds, or of their thoughts and affections, are raised by the Lord above their corporeal-Sensual, which corresponds to the soles of their feet. From these things it is evident what is meant, in the proper sense (in sensu proprio), by treading upon the lion, the asp, serpents, and scorpions without being hurt by them, and also why it is so said in the Word. The signification of a lion and of serpents and scorpions has been stated and shown elsewhere.