5954. And to all of them he gave each changes of garments. That this signifies truths initiated in good, is evident from the signification of “garments” as being truths (of which below). Thus “changes of garments” are truths which are new; and truths become new when they are initiated in good, because they then receive life. For the subject treated of is the conjunction of the natural man with the spiritual, or of the external man with the internal. When the conjunction is being effected, then truths are changed and become new, for they receive life from the influx of good (as just above, n. 5951). (That to change the garments was representative of holy truths being put on, and that hence came changes of garments, see n. 4545.)

[2] That by “garments” in the Word are signified truths, is because truths clothe good almost as the vessels do the blood, and the fibers the [animal] spirit. That a “garment” is a significative of truth is because spirits and also angels appear clothed in garments, and each according to the truths appertaining to him. Those appear in white garments who are in the truths of faith through which is good, but those appear in bright shining garments who are in the truths of faith that are from good; for good shines through the truth, and gives the resplendence (see n. 5248).

[3] That spirits and angels appear in garments can also be seen from the Word, where it is mentioned that angels were seen, as in Matthew:

The appearance of the angel sitting at the Lord’s sepulcher was like lightning, and his raiment white as snow (Matthew 28:3).

In John:

Upon the thrones I saw four and twenty elders sitting, clothed in white garments (Revelation 4:4).

In the same:

He that sat upon the white horse was clothed in a garment dipped in blood; and His name is called The Word of God. His armies which are in heaven followed Him upon white horses, clothed in fine linen, white and clean (Revelation 19:11, 13-14);

“garments white as snow,” and “fine white linen,” signify holy truths, for whiteness and shining white are predicated of truths (n. 3301, 3993, 4007, 5319), for the reason that they approach nearest to light, and the light which is from the Lord is Divine truth; and therefore when the Lord was transfigured, His garments appeared as the light, of which in Matthew:

When Jesus was transfigured His face did shine as the sun, and His garments became as the light (Matthew 17:2).

That “light” is Divine truth is known in the church, and that it is compared to a “garment” is evident in David:

Jehovah covereth Himself with light as with a garment (Psalms 104:2).

[4] That “garments” are truths is plain from many passages in the Word, as in Matthew:

When the king came in to see the guests, he saw there a man not clad with a wedding garment; and he said to him, Friend, how camest thou in hither not having a wedding garment? wherefore he was cast out into the outer darkness (Matthew 22:11-13);

who are meant by “him not clad in a wedding-garment” may be seen at n. 2132.

In Isaiah:

Wake up! wake up! put on thy strength, O Zion; put on the garments of thine ornament, O Jerusalem, the city of holiness; because there shall no more come into thee the uncircumcised and the unclean (Isaiah 52:1);

“garments of ornament” denote truths from good.

[5] In Ezekiel:

I clothed thee with broidered work, and shod thee with badger (taxo), and I girded thee with fine linen, and covered thee with silk. Thy garments were of fine linen, and silk, and broidered work; thou didst eat fine flour, honey, and oil (Ezekiel 16:10, 13);

speaking of Jerusalem, by which is there meant the Ancient spiritual Church which was set up by the Lord after the Most Ancient celestial Church had expired. The truths with which this church was endowed are described by the “garments;” “broidered work” is memory-knowledge, which when genuine also appears in the other life like broidered work, and like lace, as also it has been given to see; “fine linen and silk” are truths from good; but in heaven, being in the light there, these are intensely bright and are transparent.

[6] In the same:

Fine linen in broidered work from Egypt was thy sail; blue and crimson from the isles of Elishah were thy covering (Ezekiel 27:7);

speaking of Tyre, by which are represented the knowledges of truth and good (n. 1201), which when genuine are “fine linen in broidered work from Egypt;” the derivative good, or good of truth, is the “blue and crimson.”

[7] In David:

The king’s daughter is all glorious; of inweavings of gold is her garment; in embroideries shall she be brought to the king (Psalms 45:13-14).

The “king’s daughter” denotes the affection of truth; “of inweavings of gold is her garment” denotes the truths wherein is good; “embroideries” denote the lowest truths.

In John:

Thou hast a few names in Sardis which have not defiled their garments; and they shall walk with Me in white ones, because they are worthy. He that overcometh shall be clothed in white garments (Revelation 3:4-5);

“not to defile the garments” denotes not to befoul truths with falsities.

[8] In the same:

Blessed is he that watcheth, and keepeth his garments, that he walk not naked, and they see his shame (Revelation 16:15);

“garments” in like manner denote truths. It is the truths of faith from the Word which are properly signified by “garments.” He who has not acquired these from that source, or he who has not acquired truths or semblances of truths from his religiosity, as the Gentiles, and applied them to life, is not in good, howsoever he supposes himself to be. For as he has no truths from the Word, or from his religiosity, he suffers himself to be led by means of reasonings equally by evil spirits as by good spirits, and thus cannot be defended by the angels. This is meant by the exhortation “to watch and to keep his garments, that he walk not naked and they see his shame.”

[9] In Zechariah:

Joshua was in defiled garments; thus he stood before the angel, who said to those who stood before him, Remove the defiled garments from before him. And unto him he said, See I have caused thine iniquity to pass from thee, and am clothing thee with changes of garments (Zech. 3:3-4);

“defiled garments” denote truths polluted by falsities which are from evil; wherefore when these garments are removed, and others are put on, it is said, “See, I have caused thine iniquity to pass from thee.” Anyone can know that iniquity does not pass away by a change of garments, and hence also anyone can conclude that a change of garments was representative, as was also the washing of garments, which was commanded when the people were being purified, as when they came near unto Mount Sinai (Exodus 19:14), and when they were being cleansed from things impure (Leviticus 11:25, 40; 14:8-9; Numbers 8:6-7; 19:21; 31:19-24).

[10] For cleansings from things impure are effected through the truths of faith, because these teach what good is, what charity, what the neighbor, what faith, that there is a Lord, that there is a heaven, that there is eternal life. Without truths which teach, it is not known what these things are, nor even that they are. Who from himself knows otherwise than that the good of the love of self and of the world is the only good appertaining to man; for both are the delight of his life? And who can know except from the truths of faith that there is another good which can be applied to man, namely, the good of love to God and the good of charity toward the neighbor, and that in these goods is heavenly life; and also that this good flows in through heaven from the Lord insofar as the man does not love himself more than others, and insofar as he does not love the world more than heaven? From all this it is evident that the purification which was represented by the washing of garments is effected through the truths of faith.

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).

3993. Removing from thence every small cattle that is speckled and spotted. That this signifies that all the good and truth that is His will be separated wherewith there is mingled evil (signified by the “speckled”), and falsity (signified by the “spotted”), is evident from the signification of “removing,” as being to separate; and from the signification of a “flock” (here one of goats and lambs), as being goods and truths (see n. 1824, 3519). That there are arcana in these and the following verses of this chapter, may be seen from many of the things being such as would not be worthy of mention in the Divine Word, unless there were within them things more arcane than appear in the letter; as that Jacob asked for his reward or hire the speckled and spotted among the goats, and the black among the lambs; that he then placed in the gutters rods of hazel and plane-tree with the bark peeled off to the white before the flocks of Laban when they grew warm, and that as regards the lambs, he set the face of the flock toward the variegated and the black in Laban’s flock; and that he thus became rich, not by a good but by an evil art. In these things there does not appear anything Divine, whereas all things of the Word both in general and in particular, down to the smallest jot, are Divine. Moreover to know all this is not of the slightest avail for salvation; and yet the Word, being Divine, contains within it nothing that is not conducive to salvation and eternal life.

[2] From all this, and the like things elsewhere, everyone may conclude that some arcanum is contained within, and that each one of the particulars, notwithstanding its being of such a character in the letter, yields things more Divine within. But what they yield within cannot possibly appear to anyone, except from the internal sense; that is, unless he knows how these things are perceived by the angels, who are in the spiritual sense while man is in the historic natural sense. And how remote these two senses appear from each other, although most closely conjoined, may be clearly seen from the particulars already explained and from all the rest. The arcanum itself contained in this and the following verses of this chapter, can indeed be known in some degree from what has been already said concerning Laban and Jacob, namely, that “Laban” is such good as can serve to introduce genuine goods and truths, and that “Jacob” is the good of truth. But as few persons know what the natural is that corresponds to spiritual good, and still fewer what spiritual good is, and that there must be a correspondence between them; and as still fewer know that a kind of good which only appears to be good is the means of introducing genuine goods and truths, the arcana that treat of these things cannot be easily explained to the apprehension, for they fall into the shade of the understanding, and it is as if one were speaking in a foreign language, so that however clearly the matter may be set forth, the hearer does not understand. Nevertheless it is to be set forth, because that which the Word stores up in its internal sense is now to be opened.

[3] In the supreme sense the subject here treated of is the Lord, how He made His natural Divine; and in the representative sense the natural in man, how the Lord regenerates it, and reduces it to correspondence with the man that is within; that is, with him who will live after the death of the body, and is then called the spirit of the man, which when released from the body takes with it all that belongs to the outward man, except the bones and the flesh. Unless the correspondence of the internal man with the external has been effected in time, or in the life of the body, it is not effected afterwards. The conjunction of the two by the Lord by means of regeneration is here treated of in the internal sense.

[4] The general truths that man must receive and acknowledge before he can be regenerated have been treated of heretofore-being signified by the ten sons of Jacob and Leah and the handmaids-and, after the man has received and acknowledged these truths, the conjunction of the external man with the interior, or of the natural with the spiritual signified by “Joseph” is treated of. And now in accordance with the order the subject treated of is the fructification of good and the multiplication of truth, which come forth for the first time when this conjunction has been effected, and precisely so far as it is effected. This is what is signified by the “flock” that Jacob acquired by means of the flock of Laban. By “flock” here is signified good and truth, as elsewhere frequently in the Word; and by the “flock of Laban,” the good represented by Laban, the nature of which has been already stated. The “flock of Jacob” signifies the genuine good and truth procured by means of the good represented by Laban, and there is here described the manner in which these genuine goods and truths are acquired.

[5] But this cannot by any means be comprehended unless it is known what is signified in the internal sense by “speckled,” by “spotted,” by “black,” and by “white,” which therefore must now be explained in the first instance. That which is speckled and spotted is that which is composed of black and white; and in general “black” signifies evil, and specifically what is man’s own, because this is nothing but evil. But “dark” signifies falsity, and specifically the principles of falsity. “White” in the internal sense signifies truth, properly the Lord’s righteousness and merit, and derivatively the Lord’s righteousness and merit in man. This white is called “bright white,” because it shines from the light that is from the Lord. But in the opposite sense “white” signifies man’s own righteousness, or his own merit; for truth without good is attended with such self-merit, because when anyone does good, not from the good of truth, he always desires to be recompensed, because he does it for the sake of himself; whereas when anyone does truth from good, this good is then enlightened by the light that is from the Lord. This shows what is signified by “spotted,” namely, the truth with which falsity is mingled; and what by “speckled,” namely, the good with which evil is mingled.

[6] Actual colors are seen in the other life, so beautiful and resplendent that they cannot be described (see n. 1053, 1624); and they are from the variegation of light and shade in white and black. But although the light there appears as light before the eyes, it is not like the light in this world. The light in heaven has within it intelligence and wisdom; for Divine intelligence and wisdom from the Lord are there presented as light, and also illumine the universal heaven (n. 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3339-3341, 3485, 3636, 3643, 3862). And in like manner although the shade in the other life appears as shade, it is yet not like the shade in this world; for the shade there is absence of the light, and accordingly is lack of intelligence and wisdom. As therefore the white and black there come forth from a light that has intelligence and wisdom within it, and from a shade that is lack of intelligence and wisdom, it is evident that by “white” and “black” are signified such things as have been stated above. Consequently as colors are modifications of light and shade in whites and blacks, as in planes, it is the variegations thus produced that are called colors (n. 1042, 1043, 1053).

[7] From all this we can now see that that which is “speckled,” that is, that which is marked and dotted all over with black and white points, signifies the good with which evil is mingled; and also that that which is “spotted” signifies the truth with which falsity is mingled. These are the things that were taken from the good of Laban in order to serve for introducing genuine goods and truths. But how these can serve this purpose is an arcanum which can indeed be presented clearly before those who are in the light of heaven, because as before said within this light there is intelligence; but it cannot be clearly presented before those who are in the light of the world, unless their light of the world has been enlightened by the light of heaven, as is the case with those who have been regenerated; for every regenerate person sees goods and truths in his natural light from the light of heaven, because the light of heaven produces his intellectual sight, and the light of the world his natural sight.

[8] A few words shall be added to further explain how the case herein is. In man there is no pure good, that is, good with which evil is not mingled; nor pure truth, with which falsity is not mingled. For man’s will is nothing but evil, from which there continually flows falsity into his understanding; because, as is well known, man receives by inheritance the evil successively accumulated by his progenitors, and from this he produces evil in an actual form, and makes it his own, and adds thereto more evil of himself. But the evils with man are of various kinds; there are evils with which goods cannot be mingled, and there are evils with which they can be mingled; and it is the same with the falsities. Unless this were so, no man could possibly be regenerated. The evils and falsities with which goods and truths cannot be mingled are such as are contrary to love to God and love toward the neighbor; namely, hatreds, revenges, cruelties, and a consequent contempt for others in comparison with one’s self; and also the consequent persuasions of falsity. But the evils and falsities with which goods and truths can be mingled are those which are not contrary to love to God and love toward the neighbor.

[9] For example: If anyone loves himself more than others, and from this love studies to excel others in moral and civic life, in memory-knowledges and doctrinal things, and to be exalted to dignities and wealth in pre-eminence to others, and yet acknowledges and adores God, performs kind offices to his neighbor from the heart, and does what is just and fair from conscience; the evil of this love of self is one with which good and truth can be mingled; for it is an evil that is man’s own, and that is born hereditarily; and to take it away from him suddenly would be to extinguish the fire of his first life. But the man who loves himself above others, and from this love despises others in comparison with himself, and hates those who do not honor and as it were adore him, and therefore feels a consequent delight of hatred in revenge and cruelty-the evil of such a love as this is one with which good and truth cannot be mingled, for they are contraries.

[10] To take another example: If anyone believes himself to be pure from sins, and thus washed clean, as one who is washed from filth by much water; when such a man has once performed repentance and has done the imposed penance, or after confession has heard such a declaration from his confessor, or after he has partaken of the Holy Supper-if he then lives a new life, in the affection of good and truth, this falsity is one with which good can be mingled. But if he lives a carnal and worldly life, as before, the falsity is then one with which good cannot be mingled.

[11] Again: The man who believes that a man is saved by believing well, and not by willing well; and yet wills well and in consequence does well-this falsity is one to which good and truth can be adjoined; but not so if he does not will well and therefore do well. In like manner if anyone is ignorant that man rises again after death, and consequently does not believe in the resurrection; or if he is aware of it, but still doubts, and almost denies it, and yet lives in truth and good-with this falsity also good and truth can be mingled; but if he lives in falsity and evil, truth and good cannot be mingled with this falsity, because they are contraries; and the falsity destroys the truth, and the evil destroys the good.

[12] Again: The simulation and cunning that have what is good as their end, whether it is that of the neighbor, or that of our country, or of the church, are prudence; and the evils that are mixed up with them can be mingled with good, from and for the sake of the end. But the simulation and cunning that have evil as their end, are not prudence, but are craft and deceit, with which good can by no means be conjoined; for deceit, which is an end of evil, induces what is infernal upon all things in man both in general and in particular, places evil in the middle, and rejects good to the circumference; which order is infernal order itself. And it is the same in numberless other cases.

[13] That there are evils and falsities to which goods and truths can be adjoined, may be seen from the mere fact that there are so many diverse dogmas and doctrines, many of which are altogether heretical, and yet in each there are those who are saved; and also that the Lord’s church exists even among the Gentiles who are out of the church; and although they are in falsities, nevertheless those are saved who live a life of charity (n. 2589-2604); which could by no means be the case unless there were evils with which goods, and falsities with which truths, can be mingled. For the evils with which goods and the falsities with which truths can be mingled, are wonderfully disposed into order by the Lord; for they are not conjoined together, still less united into a one; but are adjoined and applied to one another, and this in such manner that the goods together with the truths are in the middle and as it were in the center, and by degrees toward the circumferences or circuits are such evils and falsities.

Thus the latter are lighted up by the former, and are variegated like things white and black by light from the middle or center. This is heavenly order. These are the things that are signified in the internal sense by the “speckled” and the “spotted.”