3796. 'And so it was, when Jacob saw Rachel the daughter of Laban his mother's brother' means an acknowledgement of the affection for that truth as to its origin. This is clear from the meaning of 'seeing' here as acknowledging, as is evident from the train of thought, and from the representation of 'Rachel' as the affection for interior truth, dealt with above in 3793. The expression 'the daughter of Laban his mother's brother' embodies the origin of that affection; that is to say, it came from a parallel good which had been joined in a brotherly relationship to rational truth represented by 'Rebekah, Jacob's mother'.

[2] As regards affections for truth and good, genuine affections for truth and good which are perceived by a person all have a Divine origin since they come from the Lord. But as they come down they branch off into various and different streams where they form new origins for themselves. For as they flow into affections which are not genuine but spurious, and into affections for evil and falsity present with a person, so they become varied. Affections which often have a similar outward appearance to genuine ones present themselves, but these are nevertheless not genuine inwardly. The only way to establish their true identity is to discover the end they have in view. If that end is selfish or worldly those affections are not genuine. But if the end is the good of the neighbour, the good of the community, the good of the country, and more still if it is the good of the Church and the good of the Lord's kingdom, they are genuine, for in that case the Lord is their end, since the Lord is within those varieties of good.

[3] But it is the mark of someone wise to be aware of which ends are present in himself. Sometimes it does seem as though his ends are selfish when in fact they are not, for the human being is such that in everything he considers how it affects himself. This he does regularly and habitually. But if anyone wishes to know the ends he himself has in view he has merely to take note of his feeling of delight - whether it is on account of his receiving praise and glory, or whether it is on account of his performing some unselfish service. If it is the latter delight which he feels, genuine affection is present in him. He ought also to take note of the varying states he passes through, for those states cause his feelings to vary considerably. A person is able to find these things out in himself, but not in others, for the ends in view to anyone's affection are known to the Lord alone. This is why the Lord said,

Do not judge, lest you are judged; do not condemn, lest you are condemned. Luke 6:37.

For a thousand people may apparently share the same affection for truth and goodness, and yet the affection in each of them may have a different origin, that is, each may have a different end in view.

[4] The reason the end makes the affection what it is - that is to say, genuine, spurious, or false - is that the end is the person's actual life. Indeed a person has as his end in view that which constitutes his life, or what amounts to the same, his love. When the good of the neighbour, the common good, the good of the Church and of the Lord's kingdom is the end in view, a person's soul is in the Lord's kingdom and so abides with the Lord. For the Lord's kingdom is nothing else than a kingdom of ends and purposes directed towards the good of the human race, 3645. Angels themselves present with a person are nowhere else than within his ends in view. To the extent that someone's end in view is such as that which exists in the Lord's kingdom, angels take delight in him and join themselves to him as a brother. But to the extent a person's end is himself, angels depart and evil spirits from hell draw near, for in hell no other end in view reigns. From these considerations one may see how important it is to find out and to know where one's affections originate; these can be known from nothing else than one's end in view.

121. Faith separate from love or charity is like the light of winter, in which all things on earth are torpid, and no harvests, fruits, or flowers, are produced; but faith with love or charity is like the light of spring and summer, in which all things flourish and are produced (n. 2231, 3146, 3412-3413). The wintry light of faith separate from charity is changed into dense darkness when light from heaven flows in; and they who are in that faith then come into blindness and stupidity (n. 3412-3413).

They who separate faith from charity, in doctrine and life, are in darkness, thus in ignorance of truth, and in falsities, for these are darkness (n. 9186). They cast themselves into falsities, and into evils thence (n. 3325, 8094). The errors and falsities into which they cast themselves (n. 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224). The Word is shut to them (n. 3773, 4783, 8780). They do not see or attend to all those things which the Lord so often spoke concerning love and charity, and concerning their fruits, or goods in act, concerning which (n. 1017, 3416). Neither do they know what good is, nor thus what celestial love is, nor what charity is (n. 2517, 3603, 4136, 9995).

Faith separate from charity is no faith (n. 654, 724, 1162, 1176, 2049, 2116, 2343, 2349, 2417, 3849, 3868, 6348, 7039, 7342, 9783). Such a faith perishes in the other life (n. 2228, 5820). When faith alone is assumed as a principle, truths are contaminated by the falsity of the principle (n. 2335). Such persons do not suffer themselves to be persuaded, because it is against their principle (n. 2385). Doctrinals concerning faith alone destroy charity (n. 6353, 8094). They who separate faith from charity were represented by Cain, by Ham, by Reuben, by the firstborn of the Egyptians, and by the Philistines (n. 3325, 7097, 7317, 8093).

They who make faith alone saving, excuse a life of evil, and they who are in a life of evil have no faith, because they have no charity (n. 3865, 7766, 7778, 7790, 7950, 8094). They are inwardly in the falsities of their own evil, although they do not know it (n. 7790, 7950). Therefore good cannot be conjoined with them (n. 8981, 8983). In the other life they are against good, and against those who are in good (n. 7097, 7127, 7317, 7502, 7545, 8096, 8313). Those who are simple in heart and yet wise, know what the good of life is, thus what charity is, but not what faith separate is (n. 4741, 4754).

All things of the church have relation to good and truth, consequently to charity and faith (n. 7752-7754). The church is not with man before truths are implanted in his life, and thus become the good of charity (n. 3310). Charity constitutes the church, and not faith separate from charity (n. 809, 916, 1798-1799, 1834, 1844). The internal of the church is charity (n. 1799, 7755). Hence there is no church where there is no charity (n. 4766, 5826). The church would be one if all were regarded from charity, although men might differ as to the doctrinals of faith and the rituals of worship (n. 1285[1-3], 1316, 1798-1799, 1834, 1844, 2385, 2982, 3267, 3451). How much of good would be in the church if charity were regarded in the first place, and faith in the second (n. 6269, 6272). Every church begins from charity, but in process of time turns aside to faith, and at length to faith alone (n. 1834-1835, 2231, 4683, 8094). There is no faith at the last time of the church, because there is no charity (n. 1843). The worship of the Lord consists in a life of charity (n. 8254, 8256) The quality of the worship is according to the quality of the charity (n. 2190). The men of the external church have an internal if they are in charity (n. 1100, 1102, 1151, 1153). The doctrine of the ancient churches was the doctrine of life, which is the doctrine of charity, and not the doctrine of faith separate (n. 2385, 2417, 3419-3420, 4844, 6628, 7259-7262).

The Lord inseminates and implants truth in the good of charity when he regenerates man (n. 2063, 2189, 3310). Otherwise the seed, which is the truth of faith, cannot take root (n. 880). Then goods and truths increase, according to the quality and quantity of the charity received (n. 1016). The light of a regenerate person is not from faith, but from charity by faith (n. 854). The truths of faith, when man is regenerated, enter with the delight of affection, because he loves to do them, and they are reproduced with the same affection, because they cohere (n. 2484, 2487, 3040, 3066, 3074, 3336, 4018, 5893).

They who live in love to the Lord, and in charity towards the neighbor, lose nothing to eternity, because they are conjoined to the Lord; but it is otherwise with those who are in separate faith (n. 7506-7507). Man remains such as is his life of charity, not such as his faith separate (n. 8256). All the states of delight of those who have lived in charity, return in the other life, and are increased immensely (n. 823). Heavenly blessedness flows from the Lord into charity, because into the very life of man; but not into faith without charity (n. 2363). In heaven all are regarded from charity, and none from faith separate (n. 1258, 1394). All are associated in the heavens according to their loves (n. 7085). No one is admitted into heaven by thinking, but by willing good (n. 2401, 3459). Unless doing good is conjoined with willing good and with thinking good, there is no salvation, neither any conjunction of the internal man with the external (n. 3987). The Lord, and faith in Him, are received by no others in the other life, than those who are in charity (n. 2343).

Good is in the perpetual desire and consequent endeavor of conjoining itself with truths, and charity with faith (n. 9206-9207, 9495). The good of charity acknowledges its own truth of faith, and the truth of faith its own good of charity (n. 2429, 3101-3102, 3161, 3179-3180, 4358, 5807, 5835, 9637). Hence there is a conjunction of the truth of faith and the good of charity, concerning which (n. 3834, 4096-4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 7752-7762, 8530, 9258, 10555). Their conjunction is like a marriage (n. 1904, 2173, 2508). The law of marriage is that two be one, according to the Word of the Lord (n. 10130, 10168-10169). So also faith and charity (n. 1094, 2173, 2503). Therefore faith which is faith, is, as to its essence, charity (n. 2228, 2839, 3180, 9783). As good is the esse of a thing, and truth the existere thence, so also is charity the esse of the church, and faith the existere thence (n. 3409, 3180, 4574, 5002, 9145). The truth of faith lives from the good of charity, thus a life according to the truths of faith is charity (n. 1589, 1947, 2571, 4070, 4096-4097, 4736, 4757, 4884, 5147, 5928, 9154, 9667, 9841, 10729). Faith cannot be given but in charity, and if not in charity, there is not good in faith (n. 2261, 4368). Faith does not live with man when he only knows and thinks the things of faith, but when he wills them, and from will does them (n. 9224).

There is no salvation by faith, but by a life according to the truths of faith, which life is charity (n. 379, 389, 2228, 4663, 4721). They are saved who think from the doctrine of the church that faith alone saves, if they do what is just for the sake of justice, and good for the sake of good, for thus they are still in charity (n. 2442, 3242, 3459, 3463, 7506-7507). If a mere cogitative faith could save, all would be saved (n. 2361, 10659). Charity constitutes heaven with man, and not faith without it (n. 3513, 3584, 3815, 9832, 10714-10715, 10721, 10724). In heaven all are regarded from charity, and not from faith (n. 1258, 1394, 2361, 4802). The conjunction of the Lord with man is not by faith, but by a life according to the truths of faith (n. 9380, 10143, 10153, 10310, 10578, 10645, 10648). The Lord is the tree of life, the goods of charity the fruits, and faith the leaves (n. 3427, 9337). Faith is the "lesser luminary," and good the "larger luminary" (n. 30-38).

The angels of the Lord's celestial kingdom do not know what faith is, so that they do not even name it, but the angels of the Lord's spiritual kingdom speak of faith, because they reason concerning truths (n. 202-203, 337, 2715, 3246, 4448, 9166, 10786). The angels of the Lord's celestial kingdom say only yea, yea or nay, nay, but the angels of the Lord's spiritual kingdom reason whether it be so or not so, when there is discourse concerning spiritual truths, which are of faith (n. 2715, 3246, 4448, 9166, 10786), where the Lord's words are explained:

Let your discourse be yea, yea, nay, nay; what is beyond these is from evil (Matt. 5:37).

The reason why the celestial angels are such, is, because they admit the truths of faith immediately into their lives, and do not deposit them first in the memory, as the spiritual angels do; and hence the celestial angels are in the perception of all things of faith (n. 202, 585, 597, 607, 784 1 121, 1387, 1398, 1442, 1919, 5113, 5897, 6367, 7680, 7877, 8521, 8780, 9936, 9995, 10124).

Trust or confidence, which in an eminent sense is called saving faith, is given with those only who are in good as to life, consequently with those who are in charity (n. 2982, 4352, 4683, 4689, 7762, 8240, 9239-9245). Few know what that confidence is (n. 3868, 4352).

What difference there is between believing those things which are from God, and believing in God (n. 9239, 9243). It is one thing to know, another to acknowledge, and another to have faith (n. 896, 4319, 5664). There are scientifics of faith, rationals of faith and spirituals of faith (n. 2504, 8078). The first thing is the acknowledgment of the Lord (n. 10083). All that flows in with man from the Lord is good (n. 1614, 2016, 2751, 2882-2883, 2891-2892,2904, 6193, 7643, 9128).

There is a persuasive faith, which nevertheless is not faith (n. 2343, 2682, 2689, 3427, 3865, 8148).

It appears from various reasonings as though faith were prior to charity, but this is a fallacy (n. 3324). It may be known from the light of reason, that good, consequently charity, is in the first place, and truth, consequently faith, in the second (n. 3324-6273). Good, or charity, is actually in the first place, or is the first of the church, and truth, or faith, is in the second place, or is the second of the church, although it appears otherwise (n. 3324-3325, 3330, 3336, 3494, 3539, 3548, 3556, 3570, 3576, 3603, 3701, 3995, 4337, 4601, 4925-4926, 4928, 4930, 5351, 6256, 6269, 6272-6273, 8042, 8080, 10110). The ancients disputed concerning the first or primogeniture of the church, whether it be faith or whether it be charity (n. 367[1-2], 2435, 3324).

141. To eat idol-sacrifices and to commit whoredom, signifies that they may be imbued with evils and with falsities therefrom. This is evident from the signification of "eating," as being to appropriate to themselves, and to be consociated with (See Arcana Coelestia 2187, 2343, 3168, 3513, 5643, 8001); so also to be imbued with; and from the signification of "idol-sacrifices," which are things consecrated to idols, as being evils of every kind (of which more in what follows); and from the signification of "committing whoredom," as being to falsify truths (of which also more presently). That Balaam counseled Balak to invite the sons of Israel to the sacrifices of his gods appears from what was shown in the preceding article, and from these words of Moses:

Israel abode in Shittim, where the people began to commit whoredom with the daughters of Moab; for he called ¹ the people unto the sacrifices of their gods; and the people did eat, and bowed down to their gods. Especially did the people join themselves to Baal-peor; therefore the anger of Jehovah was kindled against Israel. And those that were slain were four and twenty thousand (Numbers 25:1-3, 9).

It was among the statutes where sacrifices were instituted that some part of the sacrifices, especially of the thank-offerings, should be burnt from the altar, and some part eaten in the holy place. The "sacrifices" themselves signified worship from love and faith, and the "eating" of them signified appropriation of the good thereof. (That "sacrifices" signified all things of worship from the good of love and faith, see Arcana Coelestia, n. 923, 6905, 8680, 8936, 10042; and "eating" the appropriation of goods, 10109.) As the eating of things sanctified to Jehovah signified the appropriation of good, so the eating of the sacrifices offered to the gods of the nations, and which were called "idol-sacrifices," signified the appropriation of evil.

[2] That to "commit whoredom," in the spiritual sense, signifies to become imbued with falsities, so also to falsify truths, can be seen from many passages in the Word. The same was signified by the whoredoms of the sons of Israel with the daughters of Moab; for all historical parts of the Word involve spiritual things and signify them (as can be seen from the explanations of Genesis and Exodus, called Arcana Coelestia). And as the eating of idol-sacrifices by the sons of Israel and their whoredoms with the daughters of Moab involved such things (for what things signify they involve), therefore it was commanded that the heads of the people should be hung up to Jehovah before the sun; and for the same reason Phinehas the son of Eleazar thrust through a man of Israel and a Midianitish woman in the place of their lust, and for doing that he also was blessed; and for the same reason there were slain of Israel twenty and four thousand (as may be seen, Numbers 25 to the end). Such punishments and such plagues merely because of the eating of idol-sacrifices, and committing whoredom with the women of another nation, would never have been commanded to be done, unless they had involved heinous offenses against heaven and the church, which do not appear in the literal sense of the Word, but only in its spiritual sense. The heinous offenses involved were the profanation at once of the goods and of the truths of the church, and this, as has been said above, was the appropriation of evil and falsity.

[3] That adulteries and whoredoms involve such things is evident from numerous passages in the Word, where they are recounted, which show clearly that they signify the adulterations of good and the falsifications of truth, as in the following. In Ezekiel:

Jerusalem, thou hast trusted in thy beauty, and hast committed whoredom because of thy renown, so that thou hast poured out thy whoredoms on everyone that passed by. Thou has committed whoredom with the sons of Egypt thy neighbors, great of flesh, and hast multiplied thy whoredom. Thou hast committed whoredom with the sons of Asshur, when there was no satiety to thee, with whom thou committedst whoredom. Thou hast multiplied thy whoredom even to Chaldea, the land of traffic. An adulterous woman receiveth strangers instead of her husband. All give reward to their harlots, ² but thou hast given reward to all thy lovers, and hast rewarded them that they may come unto thee on every side in thy whoredoms. Wherefore, O harlot! hear the word of Jehovah (Ezekiel 16:15, 26, 28-29, 32-33, 35.).

Who cannot see that by "whoredoms" here are not meant whoredoms in the usual natural sense? For the church in which all the truths of the Word have been falsified is treated of; this is what is meant by "whoredoms;" for "whoredoms" in the spiritual sense, or spiritual whoredoms, are no other than falsifications of truth. "Jerusalem" here is the church; the "sons of Egypt," with whom she committed whoredom, are scientifics and knowledges of every kind, perversely applied to confirm falsities; the "sons of Asshur" are reasonings from falsities; "Chaldea," the land of traffic, is the profanation of truth; the "rewards" that she gave to her lovers are the vendings of falsities; and because of the adulteration of good by the falsifications of truth, that church is called a "woman adulterous while subject to her husband."

[4] In the same:

Two women, the daughters of one mother, committed whoredoms in Egypt; they committed whoredoms in their youth. One committed whoredom while subject to me, and chose for lovers the Assyrians her neighbors; she bestowed her whoredoms upon them yet she hath not left her whoredoms in Egypt. The other hath corrupted her love more than she, and her whoredoms above the whoredoms of her sister; she increased her whoredoms, she loved the Chaldeans; the sons of Babel came to her to the bed of loves, and they defiled her with their whoredom (Ezekiel 23:2-3, 5-8, 11, 14, 16-17).

Here also by "whoredoms" are in like manner meant spiritual whoredoms, as is evident from every particular. "Two women, the daughters of one mother, are the two churches, the Israelitish and the Jewish; "whoredoms" with "the Egyptians," "the Assyrians," "the Chaldeans," signify the like as above; "the bed of loves with the sons of Babel" is the profanation of good.

[5] In Jeremiah:

Thou hast committed whoredoms with many companions, thou hast profaned the land with thy whoredoms, and with thine evil. Hast thou seen that which backsliding Israel hath done? She hath gone away upon every high mountain, and under every green tree, and there committeth whoredom. Perfidious Judah also hath gone away and committed whoredom, so that by the voice of her whoredom she hath profaned the land; she hath committed adultery with stone and with wood (Jeremiah 3:1-2, 6, 8-9).

"Israel" is the church that is in truth, "Judah" the church that is in good, for they represented these two churches. The falsifications of truth are signified by the "whoredoms of Israel," and the adulterations of good by "the whoredoms of Judah." "To go away upon every high mountain and under every green tree and to commit whoredom" is to seek after all the knowledges of good and truth, even from the Word, and to falsify them; "to commit adultery with stone and wood" is to pervert and profane all truth and good; "stone" signifying truth, and "wood" signifying good.

[6] In the same:

Run ye to and fro through the streets of Jerusalem, and seek in the broad places thereof, if ye can find a man [vir], if there be any doing judgment, seeking truth. When I fed them to the full they committed whoredom and came by troops to the house of the harlot (Jeremiah 5:1, 7).

To "run to and fro through the streets, and to seek in the broad places of Jerusalem," is to see and explore the doctrinals of that church; for "Jerusalem" is the church, and "streets" and "broad places" are doctrinals. "If ye have found a man, if there be any doing judgment, seeking truth," means whether there be any truth in the church. "When I fed them to the full they committed whoredom," means that when truths were revealed to them they falsified them. Such a church, in respect to doctrine, is the "house of the harlot," into which they "came by troops."

[7] In the same:

Thine adulteries, and thy neighings, the lewdness of thy whoredom, thine abominations on the hills in the field have I seen. Woe unto thee, O Jerusalem! thou wilt not be made clean (Jeremiah 13:27).

"Neighings" are profanations of truth, because a "horse" signifies the intellectual where there is truth; "the hills in the field" are goods of truth in the church, which have been perverted.

[8] In the same:

In the prophets of Jerusalem I have seen a horrible stubbornness in adulterating and in walking in a lie (Jeremiah 23:14).

They have wrought folly in Israel, and have committed adultery with their companions' wives, and have spoken My ³ word in My name falsely (Jeremiah 29:23).

To "adulterate" and to "commit adultery" here clearly mean to pervert truths; "the prophets" signifying those who teach truths from the Word; for it is said "in adulterating and walking in a lie," and "they have spoken My word falsely." A "lie" in the Word signifies falsity.

[9] In Moses:

Your sons shall be shepherds in the wilderness forty years, and shall bear your ⁴ whoredoms even till their carcasses are consumed in the wilderness (Numbers 14:33).

The sons of Israel did not bear whoredoms and were not for that reason consumed in the wilderness, but because they spurned heavenly truths, as is evident from this, that it was so said to them because they wished not to enter into the land of Canaan, but to return to Egypt; "the land of Canaan" signifies heaven and the church, with the truths thereof; and "Egypt" signifies the same falsified and turned into magic.

[10] In Micah:

All her graven images shall be beaten to pieces, and all the rewards of whoredom shall be burned up with fire; and all her idols will I lay waste, for she hath gathered them from the hire of an harlot, therefore even to the hire of an harlot shall they return (Micah 1:7).

"Graven images" and "idols" signify falsities that are from self-intelligence; "the rewards of whoredom" are the knowledges of truth and good that they have applied to falsities and evils and have thus perverted.

[11] In Hosea:

Jehovah said to the prophet, Take unto thee a wife of whoredoms and children of whoredoms, for whoring the land doth commit whoredom in departing from Jehovah (Hosea 1:2).

By this was represented what the quality of the church was, namely, that it was wholly in falsities.

[12] In the same:

They sinned against Me; I will change their glory into disgrace. They committed whoredom; because they have forsaken Jehovah. Whoredom, wine, and new wine, have occupied the heart. Your daughters commit whoredom, and your daughters-in-law commit adultery (Hosea 4:7, 10-11, 13).

"Whoredom, wine, and new wine," are falsified truths; "whoredom" falsification itself; "wine" interior falsity; "new wine" exterior falsity; "daughters who commit whoredom" are the goods of truth perverted; "daughters-in-law who commit adultery" are evils conjoined with falsities therefrom.

[13] In Isaiah:

It shall come to pass after the end of seventy years that Jehovah will visit Tyre, that she may return to her meretricious hire, and commit whoredom with all the kingdoms of the earth upon the faces of the world; at length her merchandise [and her meretricious hire] shall be holiness to Jehovah (Isaiah 23:17, 18).

"Tyre," in the Word, is the church in respect to the knowledges of truth and good; "meretricious hire" the same knowledges applied, by perverting them, to evils and falsities; "her merchandise" the vending of these. "To commit whoredom with all the kingdoms of the earth," is with all and every truth of the church. "Her merchandise and her meretricious hire shall be holiness to Jehovah" because these signify the knowledges of truth and good applied by them to falsities and evils; and by means of the knowledges themselves regarded in themselves, a man can gain wisdom; for knowledges are means of becoming wise, and they are also means of becoming insane. They are the means of becoming insane when they are falsified by being applied to evils and falsities. The like is signified where it is said that:

They should make to themselves friends of the unrighteous mammon (Luke 16:9);

and where it is commanded that:

They should borrow from the Egyptians gold, silver, and raiment, and take them away from them (Exodus 3:22; 12:35-36).

By the "Egyptians" are signified scientifics of every kind which they used to falsify truths.

[14] In Moses:

I will cut off the soul that looketh unto them that have familiar spirits and unto wizards, to go a-whoring after them (Leviticus 20:5, 6).

In Isaiah:

He entereth into peace, he walketh in uprightness. But draw ye near, ye sons of the enchantress, the seed of the adulterer and the harlot (Isaiah 57:2-3).

In Nahum:

Woe to the city of bloods, all in a lie, the horseman ascendeth, and the flaming of the sword, and the flashing of the spear, a multitude of the slain; for the multitude of the whoredoms of the harlot, of the mistress of sorceries, selling the nations through her whoredoms (Nahum 3:1, 3-4).

In Moses:

A covenant must not be made with the inhabitants of the land, lest the sons and daughters go a-whoring after their gods (Exodus 34:15-16).

In the same:

That ye may remember all the commandments of Jehovah, and do them; and that ye spy not after your own heart and your own eyes, after which ye are wont to go a-whoring (Numbers 15:39).

In Revelation:

Babylon hath made all nations to drink of the wine of the wrath of her whoredom (Revelation 14:8);

The angel said, I will show thee the judgment of the great harlot that sitteth upon many waters; with whom the kings of the earth have committed whoredom (Revelation 17:1-2);

Babylon hath made all nations to drink of the wine of the wrath of her whoredom, and the kings of the earth have committed whoredom with her (Revelation 18:3);

He hath judged the great harlot, which did corrupt the earth with her whoredom (Revelation 19:2).

It is manifest that in these passages by "whoredoms" are meant the falsifications of truth.

[15] As such things are signified by "whoredoms" and "adulteries," and as these have the same signification in heaven, therefore in the Israelitish church, which was a representative church, in which all things were significative, the following commands were given:

That there should be no harlot nor whoremonger in Israel (Deuteronomy 23:17);

That the man that committed adultery with the wife of a man, and the man that committed adultery with the wife of his companion should be put to death (Leviticus 20:10);

That the hire of a harlot should not be brought into the house of Jehovah for any vow (Deuteronomy 23:18);

That the sons of Aaron should not take a harlot to wife, nor a woman put away by her husband. That the high priest should take a virgin to wife. That the daughter of a priest, if she profaned herself by committing whoredom, should be burned with fire (Leviticus 21:7, 9, 13-14). (Besides many other passages.)

[16] That "whoredoms" and "adulteries" involve such things has been testified to me from much experience in the other life. The spheres from spirits who have been of such character have made these things evident; from the presence of spirits who have confirmed falsities in themselves, and have applied truths from the sense of the letter of the Word to confirm them, there exhales an abominable sphere of whoredom. Such spheres correspond to all the prohibited degrees (of which, see Lev. 20:11-21) with a difference according to the application of truths to falsities and the conjunction of falsities with evils, especially with evils that gush out of the love of self (of which more may be seen in the work on Heaven and Hell 384-386).

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