324. And golden vials full of incense. That this signifies confession from spiritual goods, is evident from the signification of golden vials which are also called censers, as denoting truths from good; for vials, like all containing vessels, signify truths, and the gold of which they were made signifies good, hence golden vials denote truths from good (that vessels signify truths because they serve good for recipient and containing vessels, may be seen, n. 3068, 3079, 3316, 3318; and also the vessels of the altars, of the burnt-offering, and the incense, n. 9723, 9724; and that gold signifies good, see above, n. 242); and from the signification of incense, as denoting those things of worship that are done from spiritual good, or from the good of charity, and thence are pleasurably perceived. Such things are signified by incense, because all things instituted in the Israelitish nation were representative of celestial and spiritual things, whence also odorous things, which were of a pleasant smell, represented pleasant perception, but those of an unpleasant smell, an unpleasant perception. It was on this account that incense was made of fragrant spices, with myrrh, onycha, galbanum, and frankincense. Moreover, there is a correspondence of odour with perception, which is evident from this fact, that in the spiritual world, where all things perceived by the senses are correspondences, the perceptivity of good and truth is perceived by the senses as fragrance from pleasant smells, and vice versa (concerning which fact see what is shown from experience in the Arcana Coelestia 1514, 1517-1519, 1631, 4626, 4628, 4630, 4631, 5711-5717). Hence it is, that, in common discourse, to smell signifies to perceive; for such expressions, and many others, came into human speech from correspondence; for a man's spirit is actually in the spiritual world, although a man does not know it. Also a man's perceptive faculty is the cause of his bodily sense of smell, and this also is from correspondence. But this is an arcanum which is believed with difficulty, because hitherto unknown. It should be known that the good of love and of charity produces that sweet smelling or fragrance, but by truth, but not from itself without truth, still less by truth which is called that of faith without good; for good without truth has nothing perceptive, neither has truth without good.

[2] Incense signifies those things of worship which are done from spiritual good, because spiritual good derives its origin and existence from celestial good, and this good is the good of love to the Lord from the Lord, and hence it is the very good of heaven. For that good is directly from the Lord, and the Lord is in that good with the angels as in His own, even to such a degree that whether you say that the Lord is in them, and they in the Lord, or you say that the Lord is with them in that good, and they in the Lord when in that good, it is the same thing. Spiritual good, which derives its origin and existence from celestial good, is the good of charity towards the neighbour; the worship from this good is signified by incense. Because all worship of the Lord is effected from good, although by means of truths, and because there are two universal goods that make the heavens, and distinguish them into two kingdoms, namely celestial good, which is the good of love to the Lord, and spiritual good, which is the good of charity towards the neighbour, therefore with the children of Israel there were two altars, one for the burnt-offerings, the other for the incense; and by the altar of burnt-offering was signified worship from the good of celestial love, and by the altar of incense, worship from the good of spiritual love; hence it is evident what was represented by incense.

[3] That this is the case is evident from the passages in the Word where it is mentioned. As in Moses:

"Thou shalt make an altar to burn incense upon; and thou shalt overlay it with pure gold, and thou shalt put it before the veil that is upon the ark of the testimony, before the mercy-seat. And Aaron shall burn thereon incense of spices every morning; in trimming the lamps he shall burn it, and in making the lamps to ascend at even he shall burn it, a perpetual incense before Jehovah throughout your generations. Ye shall make no strange incense to ascend thereon, nor burnt sacrifice, nor meat-offering, nor drink-offering" (Exodus 30:1-10).

That by this altar and by the burning of the incense upon it was signified the worship which is from spiritual good, is evident from the fact of its being placed in the tent of the assembly without the veil, where also were the lamps; and by the tent was signified the Lord's spiritual kingdom; but by that part of the tent which was within the veil was signified the Lord's celestial kingdom, as is evident from what is shown in the Arcana Coelestia 9457, 9481, 9485, concerning the tent, where was the table upon which was the bread of faces, also where the altar of incense and the candlestick were; and from what is shown concerning the ark, in which was the testimony, and upon which was the mercy-seat (n. 9457, 9481, 9485, 10545). Hence it is clear, that by the things that were in the tent without the veil, namely, the candlestick, the altar of incense, the table for the bread, were signified such things as pertain to the spiritual kingdom, all which have reference to spiritual good, and to its truth. By the table, upon which was the bread of faces, was signified the reception of celestial good in spiritual good (as may be seen, n. 9527). By the candlestick with the lamps was signified the Spiritual itself of that kingdom (n. 9548, 9551, 9556, 9561, 9572, 9783). And by the altar of incense was signified worship from spiritual good; and because worship from spiritual good was signified by the burning of incense upon that altar, and by the candlestick the Spiritual itself, therefore it was commanded that Aaron should burn the incense upon it every morning and evening, when he trimmed the lamps; but these things are more fully explained in the Arcana Coelestia 10176-10213, where they are treated of as to each particular.

[4] Because spiritual good derives its origin and existence from celestial good, as has been said above, therefore that altar was not only placed near the veil which was upon the ark, but it was also commanded that when Aaron should make atonement for himself and for his house, he should bring the incense within the veil, by which is signified the influx, communication, and conjunction of celestial good and spiritual good. Concerning this it is thus written in Moses:

"And Aaron shall make an atonement for himself and for his house, and shall kill the bullock of the sin-offering; and he shall take a censer full of burning coals of fire from off the altar before Jehovah, and his hands full of incense of spices, and he shall bring it within the veil, so that he may put the incense upon the fire before Jehovah; and the cloud of the incense shall cover the mercy-seat that is upon the testimony, that he die not " (Leviticus 16:11-13).

That he should take the fire from off the altar of burnt-offering, upon which he should put the incense, also signified that spiritual good, which is the good of charity, exists and proceeds from celestial good, which is the good of love to the Lord (that the fire of the altar signified that good, may be seen, n. 4489, 6314, 6832, 9714, and elsewhere). On this account it was that the fire for burning the incense was taken only from the altar of burnt-offering. The reason why Aaron, when he made atonement for himself and his house, burned the incense within the veil, was, because Aaron as chief priest represented the Lord as to the good of love, and by his functions he represented those things that proceed from that good, all of which have reference to spiritual good. Unless spiritual good is from celestial good, it is not good, therefore neither would its function be from the Divine, nor would it represent anything of the Divine; therefore death was threatened to him unless he did so.

[5] This is why Nadab and Abihu, the sons of Aaron, were consumed by fire from heaven, because they burnt incense from other fire than the fire of the altar of burnt-offering, consequently they performed worship from another love than that of love to the Lord. Concerning this circumstance, it is thus written in Moses:

"Nadab and Abihu, the sons of Aaron, took each of them his censer and put strange fire therein, and put incense thereon; therefore fire went out from before Jehovah, and devoured them, and they died, and afterwards they were borne out of the camp" (Leviticus 10:1-5).

Their being carried without the camp, signified that their worship was not from heaven, because not from love to the Lord; for by the camp of the sons of Israel heaven and the church were represented (see n. 4236, 10038).

[6] The reason why Korah, Dathan, and Abiram, with their company, were swallowed up by the earth, although they took the fire from the altar and burnt incense, was, because by their murmuring against Moses and Aaron profanation of the good of celestial love was signified; for Moses and Aaron represented the Lord; and to murmur, that is, to rebel against the Lord, and engage in holy offices, is profanation; but because they took the fire from the altar, that fire was cast out and their censers were made into a covering for the altar. Concerning this fact, it is thus written:

"Moses said unto them that they should take fire, and put it into their censers; which also was done, but they were swallowed up" (Num. 16:1 to end).

But afterwards it was commanded

"That they should collect the censers, and scatter the fire towards this place; and of the censers which were of brass, they should make broad plates, a covering to the altar, because they were hallowed" (Num. 16:37, 38).

They were sanctified by the fire of the altar, which signified Divine celestial love.

[7] Because spiritual good, which is the good of charity towards the neighbour, derives its essence and soul from celestial good, which is the good of love to the Lord, therefore also the frankincense, by which spiritual good is signified, was put upon the bread of faces, by which was signified celestial good; as is evident from these words in Moses:

"Frankincense shall also be put upon the bread of faces, which is upon the table in the tent of the assembly, that the bread may be for a memorial" (Leviticus 24:7).

That the bread may be for a memorial, signifies, that it may be received and heard by the Lord; for all worship of the Lord, that is truly worship, is from celestial good by means of spiritual good, for spiritual good, which is charity towards the neighbour, is the effect of celestial good; for charity towards the neighbour is to perform uses and to lead a moral life from a heavenly origin (concerning which see the work concerning Heaven and Hell 390, 484, 529, 530-535, and the Doctrine of the New Jerusalem 84-107). This therefore is spiritual good; and celestial good is to look to the Lord, and [to acknowledge] that all good and truth are from Him, and that from man, or his proprium, there is nothing, but evil.

[8] That the incense was burned from no other fire than that of the altar of burnt-offering, by which was signified celestial good, which is the good of love to the Lord, appears also from other passages; as in Moses:

"When the congregation murmured against Moses and Aaron, and they were attacked by the plague, then Aaron took fire from the altar, and [put it] in a censer, and put incense in it, and he ran into the midst of them; and the plague was stayed" (Num. 16:41, 46-48, and also in Rev. 8:3-5).

[9] That incense and frankincense signify spiritual good, and the burning thereof the worship that is grateful from that good, and therefore hearing and reception by the Lord, is evident from the following passages. In Isaiah:

"A troop of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come; they shall bring gold and frankincense; and they shall show forth the praises of Jehovah" (Isaiah 60:5).

The subject here treated of is the Lord's advent. By the troop of camels and the dromedaries of Midian and Ephah are signified the knowledges of truth and good in abundance; that "all they from Sheba shall come," signifies from the knowledges of genuine truth and good, Sheba signifying such knowledges (see n. Arcana Coelestia 1171, 3240). By the gold and frankincense which they shall bring, is signified worship from spiritual good, that is from celestial good; gold signifying celestial good, and frankincense spiritual good. Because worship from these is signified, it is therefore said, "and they shall show forth the praises of Jehovah"; by showing forth the praises of Jehovah is signified the preaching of the gospel concerning the Lord, and the worship of Him.

[10] In Matthew:

The wise men from the east opened their treasures, and presented to the new-born Lord gifts, "gold, frankincense, and myrrh" (2:11).

By the wise men from the east are also signified those who are in the knowledges of truth and good; their worship from celestial good, spiritual good, and natural good, is signified by their offering gold, frankincense, and myrrh; for by gold is signified celestial good, by frankincense spiritual good, and by myrrh natural good. That such things are signified by these, was also still known to many in the east, whence also they were called the sons of the east, by whom in the Word are meant those who are in the knowledges of truth and good (see n. 3249, 3762), for knowledge of correspondences still remained with them; wherefore that they might testify the joy of their heart, they offered such things as signified every good from first to last; and this is what was prophesied in Isaiah, that they should come from Sheba and bring gold and frankincense, and show forth the praises of Jehovah, concerning which we have treated just above.

[11] In Malachi:

"From the rising of the sun even unto the setting my name shall be great among the nations; and in every place incense shall be offered unto my name, and a clean meat-offering" (1:11).

"From the rising of the sun even unto the setting my name shall be great among the nations," signifies, that the church and worship of the Lord shall be everywhere with those who are in good; from the rising of the sun to the setting, signifying every place where there is good; "My name shall be great," signifying the acknowledgment and worship of the Lord; and nations signifying those who are in good. "Incense shall be offered unto my name, and a clean meat-offering," signifies the worship of the Lord from spiritual good, which is the good of charity towards the neighbour, and from celestial good, which is the good of love to the Lord; worship from spiritual good being signified by incense, and from celestial good by a meat-offering. (That a meat-offering signifies that good, may be seen, n. 4581, 10079, 10137.)

[12] The same is signified by incense and meat-offering in David:

"Give ear unto my voice, when I cry unto thee. Let my prayers be accepted as incense before thee; and the lifting up of my hands as the meat-offering of the evening" (Ps 141:1, 2).

And in Isaiah:

"Thou hast not brought to me the cattle of thy burnt-offerings, and thou hast not honoured me with thy sacrifices. I have not made thee to serve by a meat-offering, nor wearied thee by frankincense" (43:23).

Because all worship of the Lord is done from spiritual good, which is from celestial good, therefore both the meat-offering and frankincense are mentioned in the letter separately, which, notwithstanding, in the internal or spiritual sense are conjointly understood, but the one from the other.

[13] Similarly in Jeremiah:

"They shall come from the cities of Judah, and from the circuits of Jerusalem, bringing burnt-offering and sacrifice, and meat-offering and frankincense" (17:26).

By Judah and Jerusalem here are not meant Judah and Jerusalem, but the Lord's church which is in the good of love and in the doctrine of charity therefrom, worship from these is signified by burnt-offering and sacrifice, also by meat-offering and frankincense.

[14] Because meat-offering signified the good of celestial love, and frankincense the good of spiritual love, therefore upon the meat-offering of fine flour were put oil and frankincense; as appears in Moses::

"When the soul willeth to offer a gift of meat-offering unto Jehovah, fine flour shall be the gift thereof, upon which he shall pour oil, and shall put upon it frankincense; and the priest shall take a handful of the fine flour thereof, and of the oil thereof, together with all the frankincense thereof, and he shall burn it for a memorial upon the altar" (Leviticus 2:1, 2).

The reason why this meat-offering was instituted, was, because fine flour signifies genuine truth (as may be seen, n. 9995), because this is from good, namely, from celestial good, and thence from spiritual good, therefore oil and frankincense were put upon it; oil signifying the good of celestial love, and frankincense the good of spiritual love; in the internal sense, the one from the other. There were also other kinds of meat-offering, which were prepared with oil, by which similar things were signified.

[15] In Ezekiel:

"Thou hast taken the garments of thy embroidery, and hast covered images of a male, with which thou didst commit whoredom; and my oil and my incense thou hast given before them" (16:18, 19).

These things are said concerning Jerusalem, which signifies the church as to doctrine, here as to doctrine entirely perverted. The images of a male which she covered with the garments of her embroidery, and with which she committed whoredom, signify the falsities which, by perverse interpretation, they made to appear as truths, thus falsified truths. Embroidered garments denote the knowledges of truth from the Word; and to commit whoredom denotes to falsify. To give my oil and my incense before them, signifies to adulterate both the good of celestial love and the good of spiritual love, which are adulterated when the Word is applied to the loves of self and of the world.

[16] In Moses:

"They shall teach Jacob thy judgments, and Israel thy law; they shall put incense to thy nose, and burnt sacrifice upon thine altar" (Deuteronomy 33:10).

This is the prophecy of Moses concerning Levi, by whom is signified the priesthood. And because the priesthood was representative of the Lord as to the good of love, both celestial and spiritual, therefore it is said, "they shall put incense to thy nose, and burnt sacrifice upon thine altar." By incense is signified worship from spiritual good, and by the burnt sacrifice upon the altar is signified worship from celestial good; to the nose, signifies, to the perception.

[17] In David:

"I will go into thy house with burnt-offerings; I will pay my vows unto thee. I will offer unto thee burnt sacrifices of fatlings, rams together with incense" (Psalms 66:13, 15).

To offer burnt-offerings of fatlings, signifies worship from the good of celestial love; to offer rams together with incense, signifies worship from the good of spiritual love; incense and also a ram signify that good.

[18] In the Apocalypse:

"And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he might offer it with the prayers of all the saints upon the golden altar which was before the throne. And the smoke of the incense, together with the prayers of the saints, ascended up out of the angel's hand to the sight of God. Afterwards, the angel took the censer, and filled it with the fire of the altar, and cast it into the earth" (Revelation 8:3-5).

The signification of these things will be stated in the explanation of those words in the following [verses]; here only that, incense signifies worship from spiritual good, which is the good of charity towards the neighbour. That worship is also signified by the prayers of the saints; therefore it is said, "there was given unto him much incense, that he might offer it with the prayers of the saints"; and after that, the smoke of the incense, together with the prayers of the saints, ascended up in the sight of God. That the prayers of the saints signify worship from spiritual good, will be seen in the article immediately following, likewise what is meant by worship from spiritual good or from the good of charity.

[19] In Isaiah:

"A people that provoke me to anger continually before my faces; that sacrifice in gardens, and burn incense upon the sides " (65:3).

Here, by sacrificing and burning incense are signified opposite things, namely, worship from falsities of doctrine, which is from man's intelligence; gardens signify intelligence, here man's own intelligence, and altars of brick signify the falsities thence; to sacrifice and burn incense signify worship. That the ancients performed Divine worship in gardens and groves according to the significations of the trees therein, but that this was forbidden the Israelitish nation, lest they should contrive a worship from the proprium, may be seen, n. 2722, 4552.

[20] In Hosea:

"They sacrifice upon the tops of the mountains, and burn incense upon the hills, under the oak, and the poplar, and the elm, because the shadow thereof is good; therefore your daughters commit whoredom, and your daughters-in-law commit adultery" (4:13).

By these words is described worship from the love of self and from the love of the world, and thence from falsities of doctrine; worship from the love of self, by sacrificing upon the tops of the mountains; worship from the love of the world, by burning incense upon the hills; and worship from falsities of doctrine, by sacrificing and burning incense under the oak, the poplar, and the elm. The top of the mountains signifies celestial love, here the love of self; hills signify spiritual love, here the love of the world; for the love of self is the opposite of celestial love, and the love of the world is the opposite of spiritual love. The oak, the poplar, and the elm, signify the lowest goods of truth and truths of good of the natural man, here his evils of falsity and falsities of evil. "Because the shadow thereof is good," signifies complacence; the falsifications of spiritual good thence are signified by, "therefore your daughters commit whoredom," and the adulteration of celestial good by, "therefore your daughters-in-law commit adultery."

[21] In Jeremiah:

"The number of thy cities were thy gods, O Judah; and even as the number [of the streets] of Jerusalem have ye set up altars, altars to burn incense unto Baal" (11:13, 17).

By cities here are not signified cities, nor by gods, gods, neither by the streets of Jerusalem streets there; but by cities are signified the doctrinals of falsity by gods, the falsities themselves; and by the streets of Jerusalem, the falsities of the doctrine of the church. By setting up altars, altars to burn incense unto Baal, is signified worship from the love of self and from the love of the world (as above). This nation did set up altars, and burn incense to Baal; but because all things of their worship were representative, those things which were done according to the statutes were representative of things celestial and spiritual; therefore those things which were done contrary to the statutes were representative of infernal things; consequently, by the altars set up to [their] gods, and by the incense given to Baal, are signified things opposite.

[22] In the same:

"I will speak judgments with them upon all their wickedness, that they have forsaken me, and have burned incense to other gods, and have bowed themselves down to the works of their own hands" (1:16).

To burn incense to other gods, and to bow themselves down to the works of their own hands, signify worship from falsities which are from man's own intelligence; other gods denoting falsities, and the works of [their own] hands denoting the things that are from man's own intelligence.

[23] The same is signified by burning incense to gods, in Jeremiah (11:12; 44:3, 5, 8, 15, 18); also by burning incense to graven images, in Hosea (11:2); and by burning incense to vanity, in Jeremiah (18:15). The same also as above by burning incense to Baal, in Jeremiah (7:9); and in Hosea (2:13); and in like manner by burning incense to Melecheth or the queen of the heavens, in Jeremiah (44:17-19, 21, 25). Melecheth of the heavens signifies falsities in the aggregate.

[24] Further, the burning of incense signifies those things of worship which are perceived as grateful, and incense spiritual good, because all things that were instituted in the Israelitish nation were representative of celestial and spiritual things; for the church with them was not internal, as the church at this day, but external; and externals represented and thence signified the internals of the church, such as were unfolded by the Lord in the Word of the New Testament; hence their church was called a representative church. The externals of this church consisted of such things in the world of nature as corresponded to the affections of good and truth in the spiritual world; hence it was that when those who belonged to that church were in externals as to worship, those who were in the spiritual world or in heaven, were in internals, and conjoined themselves with those who were in externals; in this manner, at that time, heaven made one with the men of the earth.

[25] From these things it is evident why there was a table in the tent of the assembly for the bread, why there was the candlestick with the lamps, and the altar of incense. For the bread represented, and thence signified, the good of love proceeding from the Lord, or celestial good, the candlestick with the lamps represented, and thence signified, spiritual good and truth; and the incense represented, and thence signified, worship; and because all Divine worship that is gratefully perceived is from spiritual good, therefore that good was signified by the incense. In order that what is grateful might be represented, the incense was made from fragrant spices, and this also from correspondence; for fragrant odours correspond to the pleasures and delights that inhere in the thoughts and perceptions from the delight of spiritual love, consequently, the incense corresponded to such things as are gratefully received by the Lord, and as are perceived gratefully by the angels. This grateful quality is entirely from spiritual good, or from the good of charity towards the neighbour; for this good is celestial good, which is the good of love to the Lord in effect, for celestial good, which is the good of love to the Lord, is fixed in effect solely by spiritual good, which is the good of charity towards the neighbour; therefore to be in this good and to exercise it, is to love and worship the Lord. The nature of charity towards the neighbour, and its exercise, may be seen in the Doctrine of the New Jerusalem 84-107.

[26] Because the oil by which anointings were performed signified celestial good, or the good of love to the Lord, and the incense signified spiritual good, or the good of charity towards the neighbour, and because the latter is from the former (as has been said above), therefore in Exodus (30) the preparation of the anointing oil is first treated of, and the preparation of the incense immediately afterwards; the preparation of the anointing oil from verse 23-33, and the preparation of the incense from verse 34-38. And as incense is here treated of, I will here adduce what is there commanded concerning the preparation of the incense, namely:

"Take unto thee fragrant spices, myrrh, onycha, and galbanum; these sweet spices, with pure frankincense, shall be of equal weight. And thou shalt make it a perfume, an unguent the work of the perfumer, salted, pure, holy; and thou shalt beat of it very small, and put of it before the testimony in the tabernacle of the assembly, where I will meet thee; it shall be unto you the holy of holies. And the perfume which thou makest unto yourselves ye shall not make after the quality thereof; it shall be unto thee holy for Jehovah. The man who shall make like unto that, to make an odour to him, shall be cut off from his people" (Exodus 30:34-38).

But what each of these particulars signifies may be seen in the Arcana Coelestia 10289, 10310, where they are explained in order. Here this may be said, that the frankincense was the primary, and the other three were added for the gratefulness of their odour; therefore it is said concerning the frankincense, that of each there shall be an equal part, or the same proportion of one as of the other; the same as with the anointing oil, in which the oil of the olive was the primary, and the other things therein signifying (Exodus 30:23-33). Hence it is evident why frankincense signifies the same as incense in the compound, namely, spiritual good.

[27] Because the fragrances belonging to odour correspond to spiritual pleasantnesses, or to the pleasantnesses arising from spiritual good, therefore also the most grateful reception by the Lord is called an odour of rest (Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 2:2, 9, 12; 3:5; 4:31; 6:8, 14; 8:28; 23:8, 13, 18; Num. 15:3; 28:6, 8, 13; 29:2, 6, 8, 13, 36).

And in Ezekiel:

"By the odour of rest I will be reconciled unto you" (20:41).

In Moses:

"If ye will not walk in my precepts, but will go contrary to me, I will not smell his odour of your rest" (Leviticus 26:31).

And in Hosea:

"His branches shall go, and he shall be as the honour of the olive, and his odour as of Lebanon" (14:6).

This is said concerning Israel; the honour of the olive signifies celestial good, and the odour of Lebanon spiritual good, from its gratefulness (see above, n. 288). (That the olive also signifies that good, see Arcana Coelestia 9277, 10261; that odour signifies the perceptive faculty of what is grateful according to the quality of love and faith, n. 1514-1519, 3577, 4624-4634, 4748, 5621, 10292; that an odour of rest signifies the perceptive faculty of peace, n. 925, 10054; the nature of the perceptive faculty of peace may be seen in the work concerning Heaven and Hell 284-290.)

242. To buy of me gold tried in the fire, that thou mayest be enriched. That this signifies to procure to themselves genuine good from the Lord that they may receive the truths of faith, is evident from the signification of buying, as denoting to procure and appropriate to themselves (concerning which see Arcana Coelestia 4397, 5374, 5397, 5406, 5410, 5426); and from the signification of gold tried in the fire, as denoting genuine good, thus good from the Lord, which will be explained in what follows; also from the signification of that thou mayest be enriched as denoting to be enabled to receive the truths of faith. The reason why this is signified by being rich is, that riches and wealth signify the knowledges of truth and good, and the rich those who are in intelligence therefrom; in the present case, those who are in faith, because the subject here treated of is those who hold the doctrine of faith alone. Hence it is clear that by to buy of me gold tried in the fire that thou mayest be rich, is signified to procure to themselves genuine good from the Lord that they may receive the truths of faith.

[2] We shall first explain how this is to be understood. That truth which in itself is truth is not possible, except from good, thus that faith which is faith in itself is not possible, except from charity, has been frequently stated above; for truth, which is truth in itself, is not possible, except spiritual life be in it, and spiritual life is in it only when it is formed from the good of charity; for truth is the form of good, and good is the being (esse) of truth; thus also good is the life of truth, and good is from no other source than the Lord. And when good is from the Lord, then truth, which is from good, looks primarily to the Lord, and also to the neighbour and his good; for the Lord flows in with good, and from good forms truth, which is the truth of faith, and causes the spiritual sight of man to look to Him and to the neighbour. (That this is the case, may be seen in the work, Heaven and Hell 145, 251; namely, that the Lord beholds angels and men in the forehead, and they behold the Lord through the eyes; the reason is, that the forehead corresponds to the good of love, and the eye to the understanding thence enlightened, consequently to the truths of faith. And also in the same work, n. 17, 123, 124, 142-144, 510, it is shown, that in the spiritual world all are turned to their own loves; and those who have acknowledged the Lord and believed in Him, are turned to Him, and hence they receive good from Him, and by good, enlightenment as to truths.) From these considerations it is plain that the genuine good signified by gold tried in the fire is from the Lord alone.

[3] Because in what is written to the angel of this church, the subject treated of is those who live according to the doctrine of faith alone; and because those who have confirmed themselves in that doctrine, and were, in the world, thence called learned, could connect falsities with truths, and induce an appearance that the doctrine was true, it was therefore granted me to converse with some of them in the other life; and because that conversation may serve for illustration, I wish to adduce it. Those learned ones, from the opinion which they held in the world, supposed that faith without charity was possible, and that man is justified by that faith alone. Their discourse was very ingenious; they said that faith was possible without charity, because it is prior to charity, and that by means of it man is in good. "Who," said they, "cannot believe that God is, that the Word is divine, and things of a similar kind, which, unless they were believed, could not be accepted and thought of by man?" They therefore concluded that faith is possible without charity, because it precedes, or is prior to it; and, such being the case, that it is saving, because a man cannot do good of himself; therefore, unless that faith saved, all men would perish. Nor was the presence of God with man possible without faith, and if it were not possible, evil would reign, and no one would possess any good; these things, they said, were meant by justification by faith alone.

But it was shown them that there could be no faith unless it existed with charity; and that what they called faith was only the knowledges first acquired by every man, as that God is, and that the Word is divine, and so on; and that those knowledges are not in man, but in the medium of access to him, which is his memory, until they are in his will; but that, in proportion as they are in his will, in the same proportion they are in the man himself; for the will is the man himself; and in proportion as they are in the will, in the same proportion they are in his sight, which is faith. The knowledges themselves, which precede, and, to the natural sight, appear to be believed, do not previously become knowledges of faith. This is why the seeing of knowledges, which is supposed to be faith, recedes from man successively as he begins to think evil from willing evil, and also recedes from him after death, when he becomes a spirit, if the knowledges have not been implanted in his life, that is, in his will or love.

[4] This may be illustrated by a comparison with those stomachs of birds and terrestrial animals, which are called ruminant stomachs; into these they first collect their food, and afterwards by degrees take it out thence and eat it, and so nourish the blood, whence it becomes incorporated into their life. To those stomachs man's memory corresponds, which he enjoys in the place of them, because he is spiritual. Into this he first collects spiritual foods, which consist of knowledges, and afterwards takes them out, as it were, by ruminating, that is, by thinking and willing, and appropriates them to himself, and thus makes them part of his life. From this comparison, trifling as it may appear, it is obvious that, unless knowledges are implanted in the life, by thinking and willing them, and thence by doing them, they are like foods which remain unmasticated in the ruminant stomachs, where they either become putrid, or are vomited out. Moreover, the circle of man's life is to know, to understand, to will, and to do; for the spiritual life of man commences from knowing, thence it is continued into understanding, afterwards into willing, and lastly into doing. From this it is also evident, that knowledges in the memory are only in the entrance to the life, and that they are not fully in the man until they are in his deeds; also, that they are more fully in his deeds the more fully they are in his understanding and will.

[5] It was further shown that the faith of knowledges before it becomes the faith of life, is merely historical faith, the quality of which is well known to be this, that a thing is believed because another has said it; this, before it becomes the man's, is an alien faith, or the faith of another with him. Another quality of such faith is that it is a belief in things unknown; for it is said that such things are to be believed, although they are not understood, indeed that they are not to be looked into by the understanding, although such is the nature of spiritual faith that truths themselves are seen in it, and so are believed. In heaven, no one believes any truth unless he sees or has seen it; for there they say, "Who can believe that a thing is so unless he sees it? Perhaps it may be false"; and none but the evil can believe what is false, for the evil, from evil, see falsities, whereas the good, from good, see truths; and because good is from the Lord, the seeing of truth from good is also from the Lord. The reason why the angels see truths is because the light of heaven, in which they are, is the Divine truth proceeding from the Lord; hence all in the world also, who have that light, enjoy the sight of truth (concerning the light of heaven, and that such is its nature and quality, see in the work, Heaven and Hell 126-140).

[6] It was afterwards shown that charity and faith act as one, and enter together into man, so that in proportion as man is in charity in the same proportion he is in faith, because faith as to its essence is charity, just as truth as to its essence is good; for good, when it exists in visible manifestation, or in form, is truth; thus charity is faith, for good belongs to charity, and truth to faith. The one also loves the other, and conjoins itself to it, therefore one is not possible unless together with the other. This was illustrated by the thought of man, which belongs to his understanding, and by the affection, which belongs to his will. To think without affection is impossible, for the very essence of thought is affection or love. A man may indeed think all those things that he knows from the doctrine of the church, but from a natural affection, which is the affection or love of glory, fame, honour or gain; but this affection does not cause the thought to be spiritual, this being effected only by charity, which is spiritual affection itself. This affection, when it conjoins itself with knowledges, becomes faith, and afterwards, in proportion as man is in that affection, in the same proportion he sees in thought the things which belong to his faith, which are called truths, and acknowledges them because they are from his spirit itself, thus from his spiritual life itself: this also is what is called enlightenment. This is why no one can be enlightened from the Word unless he has the spiritual affection of truth. There is indeed something like enlightenment given to those who have confirmed themselves in such things as pertain to the doctrine of faith alone, and justification thereby; but it is a fatuous enlightenment, because they can confirm falsities equally with truths, as is the case with all heresies, both with those which prevail amongst the Jews and with those with the Papists. A similar light is also given, after such confirmations, to those who are called naturalists, who deny God, the divinity of the Word, and everything belonging to the church. The case is the same with those who have confirmed themselves in faith alone, and justification thereby. (That the light of confirmation is natural and not spiritual light, which is possible also with the evil, may be seen, Arcana Coelestia 8780.)

[7] But let us return to the faith which, as to essence, is charity. That faith is continually perfected by those things that confirm; for from spiritual light more truths are always seen, and these all conjoin themselves with the good of charity, and perfect it; hence a man has intelligence and wisdom, which at length becomes angelic. Moreover, those who are only in the knowledges of faith, and not in a life according to them, believe that a man can easily receive faith, if not in this world, yet in the other, saying to themselves, "When I hear and see that a thing is so, cannot I then believe it?" But they are greatly deceived; for those who have not received spiritual faith in the world, if they should afterwards hear of it, and see it a thousand times, can never receive it. The reason is, that this faith is not in the man, but out of him. That this is the case, is clearly evident from this, that all those who come from the world are first received by angels and good spirits, and are instructed by every means; indeed, many things are shown them even to the life and to the sight, but still they do not receive them; therefore they withdraw themselves from the angels and good spirits, and go to those who are destitute of faith. It was, moreover, told them that, if faith could be received by knowing and thinking only, it would be received by all, by the evil and the good alike, and thus no one would be condemned. (That charity, which is spiritual affection, can never be imparted to any one unless he knows truths, explores himself according to them, receives them, and lives a new life agreeably to them, may be seen above, n.239.)

[8] It therefore follows that the life of faith is charity, and that there is nothing of life in faith, except in proportion as charity is therein; and also that in proportion as charity is in faith, in the same proportion man is led by the Lord; but that in proportion as charity is not in faith, in the same proportion man is led of himself; and he who is led of himself, and not by the Lord, cannot think what is good, still less can he will and do good which is good in itself. For from man's proprium nothing but evil proceeds; for when he thinks what is good, and wills and does good from proprium, it is only for the sake of himself and for the sake of the world, which are the ends for which he acts, and the ends are the loves which lead him; and man cannot be withdrawn or raised up from his proprium, unless he looks to the Lord as to the things of his life; by this he is conjoined with heaven, and spiritual affection is thence imparted to him by the Lord.

When these observations had been made, it was given to those with whom I discoursed on this subject to be in spiritual light, this light being such that truths can be seen in it as clearly as objects in the world are seen in its light; and then those who were in the doctrine of faith alone and justification thereby, could not but declare that the case was so. But as soon as that light was taken away from them and they were brought back into their own natural light, they could see only that the sight of knowledges is saving faith, and hence that the falsities which they had made of their faith were truths. Falsities become matters of the faith when evils are of the life.

[9] But to return to the explanation of the words of this passage, which are, “I counsel thee to buy of me gold tried in the fire, that thou mayest be enriched." By these words is signified that they should procure to themselves from the Lord genuine good, in order that they may receive truths; it now remains to be shown that gold in the Word signifies the good of love. This is evident from the following passages. In Malachi:

"Behold, I send my angel, who shall prepare the way before me; and the Lord whom ye seek shall suddenly come to his temple, and the angel of the covenant whom ye desire; he shall sit refining and purifying silver, and shall purify the sons of Levi; he shall refine them as gold and silver, that they may bring to Jehovah a meat-offering in justice" (3:1-3).

These things are spoken of the Lord's advent. It is here said that Jehovah would send His angel who should prepare the way before Him; and by the angel is meant John the Baptist, as is well known. By before me, or before Jehovah is meant the Lord's Divine Itself; by the temple to which He should come is meant His Divine Human. This is also called the angel of the covenant, because the conjunction of men and angels with the Divine Itself is by means of it; for covenant denotes conjunction. By the silver which he shall sit refining and purifying is meant truth from good. By the sons of Levi are meant all who are in the good of charity and thence in the truth of faith; it is therefore said that He should refine them as gold and silver; this is because gold signifies good, and silver truth therefrom. By offering unto Jehovah an offering in justice is meant the worship of the Lord from the good of charity. (That temple signifies the Divine Human of the Lord, may be seen above, n. 220: that covenant signifies conjunction, may be seen in Arcana Coelestia 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632; that silver signifies truth from good, n. 1551, 1552, 2954, 5658; that a meat-offering signifies the good of love and charity, n. 4581, 9992, 9993, 9994, 10079, 10137; that justice is said of good, n. 2235, 9857.) Hence to bring an offering in justice signifies worship from the good of love.

[10] In Zechariah:

"Two parts in all the land shall be cut off, they shall expire, but the third shall be left in it; nevertheless I will bring the third through the fire, and I will refine them as silver is refined, and I will try them as gold is tried" (13:8, 9).

Here, by all the land is not meant all the land, but the whole church; nor by the third part is a third part meant, but some who are therein. By its being brought through the fire, and refined as silver is refined, and tried as gold is tried, is signified their being purified from evils and falsities in order that good and truth may be implanted. (That land in the Word signifies the church, may be seen, Arcana Coelestia 662, 1066, 1068, 1262, 1413, 1607, 2928, 3355, 4447, 4535, 5577, 6516, 9325, 9643; that a third part signifies some, n. 2788.) There are in the above passages comparisons of silver and gold with truth and good; but in the Word all things serving for comparisons also correspond, and thence signify, as may be seen, n. 3579, 8989. Because gold tried in the fire signifies the good of love purified from evils, it was therefore commanded

that the gold and silver taken from the Midianites should pass through the fire, and thus be purified (Numbers 31:22, 23).

[11] That gold signifies the good of love and charity is more fully evident from the following passages. In Hosea:

"Israel hath forsaken good: the enemy pursueth him: of their silver and their gold they have made to themselves idols" (8:3, 4).

By making to themselves idols of their silver and their gold is signified that they turned truth and good into falsities and evils, as is evident from its being said, "Israel hath forsaken good: the enemy pursueth him." The enemy denotes falsity from evil and evil from falsity.

[12] In Joel:

"What have ye to do with me, O Tyre and Zidon? My silver and my gold have ye taken, and the desirable things of my goods have ye brought into your temples, and the sons of Judah and the sons of Jerusalem ye have sold to the sons of the Grecians, that ye might remove them far from their borders" (3:4-6).

Here by Tyre and Zidon are meant those within the church who are in the knowledges of truth and good, and, in this case, those who have perverted them and applied them to falsities and to the evils thereof. This is signified by, ye have taken My silver and My gold, and have carried into your temples the desirable things of My goods. Silver signifies truth, gold good, and the desirable things of my goods signify derived truths and goods, which are knowledges from the Word in the sense of the letter. To carry these into their temples signifies to turn them into profane worship. By their selling the sons of Judah and the sons of Jerusalem to the Grecians is meant that they changed all the truths of good into falsities of evil. By removing them far from their borders is meant far from truths themselves. (That by Tyre and Zidon are meant those within the church who have the knowledges of truth and good, may be seen in Arcana, Coelestia, n. 1201; that by the sons of Judah and sons of Jerusalem are meant all the truths of good, because by sons are signified truths, n. 1729, 1733, 2159, 2623, 2803, 2813, 3373, 3704, 7499, 8897, 9807; by Judah, the celestial church, n. 3654, 6364; by Jerusalem, the church where there is genuine doctrine, n. 3654, 9166. That by the Grecians are meant falsities, because the Grecians signify the nations that are in falsities, may be seen above, n. 50.)

[13] In Ezekiel:

"The traders of Sheba and Raamah, by the chief of all spices, and by every precious stone and gold they have carried on their tradings" (27:22).

And again:

"In thy wisdom and thy intelligence thou hast made to thyself wealth, and hast made gold and silver in thy treasuries. Thou hast been in Eden the garden of God; every precious stone was thy covering, and gold" (28:4, 13).

The subject treated in these two passages is also Tyre, by which, as was said above, are meant those within the church who are in the knowledges (cognitiones) of truth and good. By her tradings are meant those knowledges themselves. By Sheba and Raamah also are meant those who possess those knowledges, see Arcana Coelestia 1171, 3240. By spices are signified truths that are grateful because derived from good, see n. 4748, 5621, 9474, 9475, 10199, 10254. By precious stones are signified truths that are beautiful because from good, see n. 9863, 9865, 9868, 9873, 9905. And by the garden of Eden is signified intelligence and wisdom therefrom, see n. 100, 108, 1588, 2702, 3220. Because, now, by those things are signified the knowledges of truth and of good, and because by gold and silver are signified the goods and truths themselves, and because all intelligence and wisdom are procured by means of these, therefore it is said, "In thy wisdom and thy intelligence thou hast made to thyself wealth, gold and silver in thy treasuries."

[14] In Lamentations:

"How is the gold become dim! how is the best fine gold changed! the stones of holiness are poured out at the head of every street. The sons of Zion are estimated equal to pure gold; how are they reputed as bottles of earthenware, the work of the hands of the potter!" (4:1, 2).

The vastation of the church is here treated of. The gold which is become dim, and the best fine gold which is changed, signify the goods of the church; the stones of holiness which are poured out at the top of every street, signify that the truths thence derived are falsified; the sons of Zion who were estimated equal to fine gold, signify the truths of the former church; bottles of earthenware, the work of the hands of the potter, signify evils of life derived from falsities of doctrine, which are from man's own intelligence.

[15] In Ezekiel:

"I decked thee also with ornaments, and I put bracelets upon thy hands, and a necklace on thy neck. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work. Thou hast also taken the vessels of thine adorning from my gold and from my silver which I gave to thee, and hast made thee images with which thou hast committed whoredom" (16:11, 13, 17).

The subject here treated of is Jerusalem, which signifies the church as to doctrine, as said above. The ornaments with which she was decked signify, in general, all truths from good and intelligence therefrom (see Arcana Coelestia 10536, 10540). Bracelets upon the hands signify specifically truths from good (see n. 3103, 3105); a necklace upon the neck signifies the conjunction of interior goods and truths with exterior goods and truths, or of those which are spiritual with those which are natural (see n. 5320); fine linen signifies genuine truth, and silk the same resplendent from interior goods (see n. 5319, 9469); broidered work signifies the Scientific (Scientificum) of the natural man (see n. 9688); the images with which she committed whoredom are the fallacies of the senses, which to those who are in falsities appear like truths; to commit whoredom with them is to draw false conclusions by means of them. (That to commit whoredom signifies to imbue with falsities, may be seen above, n. 141.) From these considerations it is clear that the subject treated of in this chapter is the church, as to its quality when it was first established by the Lord, and what its quality became afterwards.

[16] In Isaiah:

"Behold, I stir up against them the Medes, who shall not regard silver, and shall not delight in gold, whose bows shall strike the young men, their eye shall not spare the sons" (13:17, 18).

By the Medes are meant those who are against the goods and truths of the church; therefore it is said of them, they shall not regard silver, nor delight in gold. Silver denotes the truth of the church, and gold its good. Their bows signify the doctrinals of falsity fighting against truths and goods (see Arcana Coelestia 2686, 2709): the young men whom they shall strike signify those who are intelligent from truths (see n. 7668); the sons whom they shall not spare signify truths themselves.

[17] In the same:

"The troop of camels shall cover thee; all they from Sheba shall come; they shall bring gold and incense; and they shall show forth the praises of Jehovah. The isles shall trust in me, and the ships of Tarshish, to bring thy sons from afar, their silver and their gold with them" (60:6, 9).

The subject here treated of is the Lord's Advent, and by a troop of camels are meant all those who are in the knowledges of truth and good (see Arcana Coelestia, 3048, 3071, 3143, 3145). By Sheba, whence they shall come, is meant where those very knowledges are (see n. 1171, 3240); by the gold and incense which they shall bring are meant goods and truths derived from good, which are thence grateful; by gold the goods, and by incense those truths (see n. 9993, 10177, 10296); by the isles which shall trust in Him are meant the nations which are in Divine worship, but more remote from the truths of the church (see n. 1158); by ships of Tarshish are meant general knowledges (cognitiones) of truth and good in which are contained many particular ones (n. 1977, 6385); by the sons whom they shall bring from far are meant truths more remote; sons denote truths, as above, and from far denotes which are more remote (see in. 1613, 9487); by their silver and gold with them are signified the knowledges of truth and good with them.

The like is signified by

the wise men who came from the east to the place where Christ was born, who offered "gifts, gold, frankincense, and myrrh" (Matthew 2:11).

They offered those things because they signified goods and truths interior and exterior, which are gifts pleasing to God.

[18] In David:

"All kings shall bow down before him; all nations shall serve him. He shall preserve the souls of the poor, and they shall live; and he shall give them of the gold of Sheba" (72:11, 13, 15).

Here also the Lord's Advent is treated of. By the kings who shall bow down before Him, and by the nations who shall serve Him, are meant all who are in truths from good; (that kings signify those who are in truths, may be seen above, n.31; and that nations signify those who are in good, may be seen also above, n. 175); by the poor whom he shall preserve are meant those who are not in the knowledges of good and truth, but yet desire them (as may be seen also above, n. 238). By the gold of Sheba, of which He shall give them, is signified the good of love into which the Lord shall lead them by means of knowledges; (what is signified by Sheba may be seen just above).

[19] In Haggai:

"And I will rouse up all nations, that they may come, the choice of all nations, and I will fill this house with glory. The silver is mine, and the gold is mine. The glory of this latter house shall be greater than that of the former" (2:7-9).

These things also are said concerning the Lord's advent. By nations are meant those who are in good and thence in truths; by house is meant the church (see Arcana Coelestia 3720); by the glory with which it shall be filled is meant Divine truth (see n. 4809, 5922, 8267, 8427, 9429); by the silver is mine, and the gold is mine, is meant truth and good, which are from the Lord alone.

[20] In Zechariah:

"The wealth of all nations round about shall be gathered together, gold, and silver and apparel in great abundance" (14:14).

By the wealth of all nations are meant knowledges, wherever they are, even with the evil; by gold, silver and apparel in great abundance are meant goods and truths, both spiritual and natural. The same was signified by the

gold, silver and raiment which the Israelites borrowed of the Egyptians, when they departed from them (Exodus 3:22; 11:2, 3; 12:35, 36).

The reason why such a thing took place, and what it involves, may be seen in Arcana Coelestia 6914, 6917), where it is shown that it was in order that it might be represented that from the evil are taken away the things which they have, and that they are given to the good, according to the Lord's words in Matthew 25:28, 29; and in Luke 19:24, 26; and that they should make to themselves friends of the unrighteous mammon, according to the Lord's words in Luke 16:9. By the unrighteous mammon are meant the knowledges of truth and good with those who do not rightly possess them, these being those who do not apply them to the uses of life.

[21] In David:

"Kings' daughters are among thy precious ones; on thy right hand doth stand the queen in the best gold of Ophir: the king's daughter is all glorious within; her clothing is embroidered with gold" (45:9, 13).

This passage treats of the Lord. By the king's daughter is meant the church which is in the affection of truth, and which is described by kings' daughters being among her precious ones: by whom are meant the affections of truths themselves. By the queen standing at his right hand in the best gold of Ophir is meant the Lord's celestial kingdom, which is in the good of love; by her clothing being embroidered with gold is meant that truths are from good.

[22] In Matthew:

Jesus said to the disciples whom He sent forth to preach the gospel, that they should not provide gold, or silver, or brass in their purses (10:9);

by which was represented that they should have nothing of good and truth from themselves, but from the Lord alone, and that all things would be given them freely. Because gold signified the good of love,

Therefore the table upon which was placed the showbread was overlaid with gold (Exodus 25:23, 24).

Also the altar of incense, which was thence called the golden altar (Exodus 30:3).

And on the same account the candlestick was made of pure gold (Exodus 25:31-38).

As were also the cherubim (Exodus 25:18);

And for the same reason the ark was covered within and without with gold (Exodus 25:11).

The same was the case with many other things in the temple of Jerusalem; for the tent in which were the ark, the cherubim, the table upon which was the showbread, the altar of incense, and the candlestick represented heaven, and so did the temple; and hence the gold therein signified the good of love, and the silver truth from good.

[23] Because the most holy thing of heaven was represented by the gold in the temple,

Therefore, when Belshazzar drank wine out of the vessels of gold brought out of that temple, and at the same time praised the gods of gold, of silver, of brass, of iron, of wood, and stone, there appeared written on the wall, Numbered, weighed, divided; and in that night he was slain (Dan. 5:2, and following, verses);

for by this the profanation of good was signified.

[24] Moreover by gold, in an opposite sense, in the Word is signified the evil of the love of self, and by silver the falsity therefrom, as in Moses:

The silver and gold of the nations they shall not covet, because they are abominations, nor shall they bring them into their houses, but they shall be accursed, because they were to be abominated and detested (Deuteronomy 7:25, 26).

But concerning this signification of gold and silver we shall speak hereafter.