Part 10 (1/2)

328. After this we retired, and conversing again on this subject, I said, ”Those differences originate solely in this circ.u.mstance of your existence in the spiritual world, that you are in substantials and not in materials: and substantials are the beginning of materials. You are in principles and thereby in singulars; but we are in principiates and composites; you are in particulars, but we are in generals; and as generals cannot enter into particulars, so neither can natural things, which are material, enter into spiritual things which are substantial, any more than a s.h.i.+p's cable can enter into, or be drawn though, the eye of a fine needle; or than a nerve can enter or be let into one of the fibres of which it is composed, or a fibre into one of the fibrils of which it is composed: this also is known in the world: therefore herein the learned are agreed, that there is no such thing as an influx of what is natural into what is spiritual, but of what is spiritual into what is natural. This now is the reason why the natural man cannot conceive that which the spiritual man conceives, nor consequently express such conceptions; wherefore Paul calls what he heard from the third heaven ineffable. Moreover, to think spiritually is to think abstractedly from s.p.a.ce and time, and to think naturally is to think in conjunction with s.p.a.ce and time; for in every idea of natural thought there is something derived from s.p.a.ce and time, which is not the case with any spiritual idea; because the spiritual world is not in s.p.a.ce and time, like the natural world, but in the appearances of s.p.a.ce and time. In this respect also spiritual thoughts and perceptions differ from natural; therefore you can think of the essence and omnipresence of G.o.d from eternity, that is, of G.o.d before the creation of the world, since you think of the essence of G.o.d from eternity abstracted from time, and of his omnipresence abstracted from s.p.a.ce, and thus comprehend such things as transcend the ideas of the natural man.” I then related to them, how I once thought of the essence and omnipresence of G.o.d from eternity, that is of G.o.d before the creation of the world; and that because I could not yet remove s.p.a.ces and times from the ideas of my thought, I was brought into anxiety; for the idea of nature entered instead of G.o.d: but it was said to me, ”Remove the ideas of s.p.a.ce and time, and you will see.” I did so and then I saw; and from that time I was enabled to think of G.o.d from eternity, and not of nature from eternity; because G.o.d is in all time without time, and in all s.p.a.ce without s.p.a.ce, whereas nature in all time is in time, and in all s.p.a.ce in s.p.a.ce; and nature with her time and s.p.a.ce, must of necessity have a beginning and a birth, but not G.o.d who is without time, and s.p.a.ce; therefore nature is from G.o.d, not from eternity, but in time, that is, together with her time and s.p.a.ce.

329. After the chief teacher and the rest of the a.s.sembly had left me, some boys who were also engaged in the gymnasian exercise, followed me home, and stood near me for a little while as I was writing: and lo! at that instant they saw a moth running upon my paper, and asked in surprise what was the name of that nimble little creature? I said, ”It is called a moth; and I will tell you some wonderful things respecting it. This little animal contains in itself as many members and viscera as there are in a camel, such as brains, hearts, pulmonary pipes, organs of sense, motion, and generation, a stomach, intestines, and several others; and each of these organs consists of fibres, nerves, blood-vessels, muscles, tendons, membranes; and each of these of still purer parts, which escape the observation of the keenest eye.” They then said that this little animal appeared to them just like a simple substance; upon which I said, ”There are nevertheless innumerable things within it. I mention these things that you may know, that the case is similar in regard to every object which appears before you as one, simple and least, as well in your actions as in your affections and thoughts. I can a.s.sure you that every grain of thought, that every drop of your affection, is divisible _ad infinitum_: and that in proportion as your ideas are divisible, so you are wise. Know then, that every thing divided is more and more multiple, and not more and more simple; because what is continually divided approaches nearer and nearer to the infinite, in which all things are infinitely. What I am now observing to you is new and heretofore unheard of.” When I concluded, the boys took their leave of me, and went to the chief teacher, and intreated him to take an opportunity to propose in the gymnasium somewhat new and unheard of as a problem. He inquired, ”What?” they said, ”That every thing divided is more and more multiple, and not more and more simple; because it approaches nearer and nearer to the infinite, in which all things are infinitely:” and he pledged himself to propose it, and said, ”I see this, because I have perceived that one natural idea contains innumerable spiritual ideas; yea, that one spiritual idea contains innumerable celestial ideas. Herein is grounded the difference between the celestial wisdom of the angels of the third heaven, and the spiritual wisdom of the angels of the second heaven, and also the natural wisdom of the angels of the last heaven and likewise of men.”

330. THE SECOND MEMORABLE RELATION. I once heard a pleasant discussion between some men respecting the female s.e.x, whether it be possible for a woman to love her husband, who constantly loves her own beauty, that is, who loves herself from her form. They agreed among themselves first, that women have two-fold beauty; one natural, which is that of the face and body, and the other spiritual which is that of the love and manners; they agreed also, that these two kinds of beauty are often divided in the natural world, and are always united in the spiritual world; for in the latter world beauty is the form of the love and manners; therefore after death it frequently happens that deformed women become beauties, and beautiful women become deformities. While the men were discussing this point, there came some wives, and said, ”Admit of our presence; because what you are discussing, you have learned by science, but we are taught it by experience; and you likewise know so little of the love of wives, that it scarcely amounts to any knowledge. Do you know that the prudence of the wives' wisdom consists in hiding their love from their husbands in the inmost recess of their bosoms, or in the midst of their hearts?” The discussion then proceeded; and the FIRST CONCLUSION made by the men was, That every woman is willing to appear beautiful as to face and manners, because she is born an affection of love, and the form of this affection is beauty; therefore a woman that is not desirous to be beautiful, is not desirous to love and to be loved, and consequently is not truly a woman. Hereupon the wives observed, ”The beauty of a woman resides in soft tenderness, and consequently in exquisite sensibility; hence comes the woman's love for the man, and the man's for the woman.

This possibly you do not understand.” The SECOND CONCLUSION of the men was, That a woman before marriage is desirous to be beautiful for the men, but after marriage, if she be chaste, for one man only, and not for the men. Hereupon the wives observed. ”When the husband has sipped the natural beauty of the wife, he sees it no longer, but sees her spiritual beauty; and from this he re-loves, and recalls the natural beauty, but under another aspect.” The THIRD CONCLUSION of their discussion was, That if a woman after marriage is desirous to appear beautiful in like manner as before marriage, she loves the men, and not a man: because a woman loving herself from her beauty is continually desirous that her beauty should be sipped; and as this no longer appears to her husband, as you observed, she is desirous that it may be sipped by the men to whom it appears. It is evident that such a one has a love of the s.e.x, and not a love of one of the s.e.x. Hereupon the wives were silent; yet they murmured, ”What woman is so void of vanity, as not to desire to seem beautiful to the men also, at the same time that she seems beautiful to one man only?” These things were heard by some wives from heaven, who were beautiful, because they were heavenly affections. They confirmed the conclusions of the men; but they added, ”Let them only love their beauty and its ornaments for the sake of their husbands, and from them.”

331. Those three wives being indignant that the three conclusions of the men were confirmed by the wives from heaven, said to the men, ”You have inquired whether a woman that loves herself from her beauty, loves her husband; we in our turn will therefore inquire whether a man who loves himself from his intelligence, can love his wife. Be present and hear.”

This was their FIRST CONCLUSION; No wife loves her husband on account of his face, but on account of his intelligence in his business and manners: know therefore, that a wife unites herself with a man's intelligence and thereby with the man: therefore if a man loves himself on account of his intelligence, he withdraws it from the wife into himself, whence comes disunion and not union: moreover to love his own intelligence is to be wise from himself, and this is to be insane; therefore it is to love his own insanity. Hereupon the men observed, ”Possibly the wife unites herself with the man's strength or ability.”

At this the wives smiled, saying, ”There is no deficiency of ability while the man loves the wife from intelligence; but there is if he loves her from insanity. Intelligence consists in loving the wife only: and in this love there is no deficiency of ability; but insanity consists in not loving the wife but the s.e.x, and in this love there is a deficiency of ability. You comprehend this.” The SECOND CONCLUSION was; We women are born into the love of the men's intelligence; therefore if the men love their own intelligence, it cannot be united with its genuine love, which belongs to the wife; and if the man's intelligence is not united with its genuine love, which belongs to the wife, it becomes insanity grounded in haughtiness, and conjugial love becomes cold. What woman in such case can unite her love to what is cold; and what man can unite the insanity of his haughtiness to the love of intelligence? But the men said, ”Whence has a man honor from his wife but by her magnifying his intelligence?” The wives replied, ”From love, because love honors; and honor cannot be separated from love, but love maybe from honor.”

Afterwards they came to this THIRD CONCLUSION; You seemed as if you loved your wives; and you do not see that you are loved by them, and thus that you re-love; and that your intelligence is a receptacle: if therefore you love your intelligence in yourselves, it becomes the receptacle of your love; and the love of _proprium_ (or self-hood), since it cannot endure an equal, never becomes conjugial love; but so long as it prevails, so long it remains adulterous. Hereupon the men were silent; nevertheless they murmured, ”What is conjugial love?” Some husbands in heaven heard what pa.s.sed, and confirmed thence the three conclusions of the wives.

ON POLYGAMY.

332. The reason why polygamical marriages are absolutely condemned by the Christian world cannot be clearly seen by any one, whatever powers of acute and ingenious investigation he may possess, unless he be previously instructed, THAT THERE EXISTS A LOVE TRULY CONJUGIAL; THAT THIS LOVE CAN ONLY EXIST BETWEEN TWO; NOR BETWEEN TWO, EXCEPT FROM THE LORD ALONE; AND THAT INTO THIS LOVE IS INSERTED HEAVEN WITH ALL ITS FELICITIES. Unless these knowledges precede, and as it were lay the first stone, it is in vain for the mind to desire to draw from the understanding any reasons for the condemnation of polygamy by the Christian world, which should be satisfactory, and on which it may firmly stand, as a house upon its stone or foundation. It is well known, that the inst.i.tution of monogamical marriage is founded on the Word of the Lord, ”_That whosoever putteth away his wife, except on account of wh.o.r.edom, and marrieth another, committeth adultery; and that from the beginning, or from the first establishment of marriages, it was (ordained), that two should become one flesh; and that man should not separate what G.o.d hath joined together_,” Matt. xix. 3-12. But although the Lord spake these words from the divine law inscribed on marriages, still if the understanding cannot support that law by some reason of its own, it may so warp it by the turnings and windings to which it is accustomed, and by sinister interpretations, as to render its principle obscure and ambiguous, and at length affirmative negative;--affirmative, because it is also grounded in the civil law; and negative, because it is not grounded in a rational view of those words. Into this principle the human mind will fall, unless it be previously instructed respecting the above-mentioned knowledges, which may be serviceable to the understanding as introductory to its reasons: these knowledges are, that there exists a love truly conjugial; that this love can only possibly exist between two; nor between two, except from the Lord alone; and that into this love is inserted heaven with all its felicities. But these, and several other particulars respecting the condemnation of polygamy by the Christian world, we will demonstrate in the following order: I.

_Love truly conjugial can only exist with one wife, consequently neither can friends.h.i.+p, confidence, ability truly conjugial, and such conjunction of minds that two may be one flesh._ II. _Thus celestial blessednesses, spiritual satisfactions, and natural delights, which from the beginning were provided for those who are in love truly conjugial, can only exist with one wife._ III. _All those things can only exist from the Lord alone; and they do not exist with any but those who come to him alone, and at the same time live according to his commandments._ IV. _Consequently, love truly conjugial, with its felicities, can only exist with those who are of the Christian church._ V. _Therefore a Christian is not allowed to marry more than one wife._ VI. _If a Christian marries several wives, he commits not only natural but also spiritual adultery._ VII. _The Israelitish nation was permitted to marry several wives, because they had not the Christian church, and consequently love truly conjugial could not exist with them._ VIII. _At this day the Mahometans are permitted to marry several wives, because they do not acknowledge the Lord Jesus Christ to be one with Jehovah the Father, and thereby to be the G.o.d of heaven and earth; and hence they cannot receive love truly conjugial._ IX. _The Mahometan heaven is out of the Christian heaven and is divided into two heavens, the inferior and the superior; and only those are elevated into their superior heaven who renounce concubines and live with one wife, and acknowledge our Lord as equal to G.o.d the Father, to whom is given dominion over heaven and earth._ X. _Polygamy is lasciviousness._ XI. _Conjugial chast.i.ty, purity, and sanct.i.ty, cannot exist with polygamists._ XII. _Polygamists, so long as they remain such, cannot become spiritual._ XIII. _Polygamy is not sin with those who live in it from a religious notion._ XIV.

_That polygamy is not sin with those who are in ignorance respecting the Lord._ XV. _That of these, although polygamists, such are saved as acknowledge G.o.d, and from a religious notion live according to the civil laws of justice._ XVI. _But none either of the latter or of the former can be a.s.sociated with the angels in the Christian heavens._ We proceed to an explanation of each article.

333. I. LOVE TRULY CONJUGIAL CAN ONLY EXIST WITH ONE WIFE, CONSISTENTLY NEITHER CAN FRIENDs.h.i.+P, CONFIDENCE, ABILITY TRULY CONJUGIAL, AND SUCH A CONJUNCTION OF MINDS THAT TWO MAY BE ONE FLESH. That love truly conjugial is at this day so rare as to be generally unknown, is a subject which has been occasionally inquired into above; that nevertheless such love actually exists, was demonstrated in its proper chapter, and occasionally in following chapters. But apart from such demonstration, who does not know that there is such a love, which, for excellency and satisfaction, is paramount to all other loves, so that all other loves in respect to it are of little account? That it exceeds self-love, the love of the world, and even the love of life, experience testifies in a variety of cases. Have there not been, and are there not still, instances of men, who for a woman, the dear and desired object of their wishes, prostrate themselves on their knees, adore her as a G.o.ddess, and submit themselves as the vilest slaves to her will and pleasure? a plain proof that this love exceeds the love of self. Have there not been, and are there not still instances of men, who for such a woman, make light of wealth, yea of treasures presented in prospect, and are also prodigal of those which they possess? a plain proof that this love exceeds the love of the world. Have there not been, and are there not still, instances of men who for such a woman, account life itself as worthless, and desire to die rather than be disappointed in their wishes, as is evidenced by the many fatal combats between rival lovers on such occasions? a plain proof that this love exceeds the love of life. Lastly, have there not been, and are there not still, instances of men, who for such a woman, have gone raving mad in consequence of being denied a place in her favor? From such a commencement of this love in several cases, who cannot rationally conclude, that, from its essence, it holds supreme dominion over every other love; and that the man's soul in such case is in it, and promises itself eternal blessedness with the dear and desired object of its wishes? And who can discover, let him make what inquiry he pleases, any other cause of this than that he has devoted his soul and heart to one woman? for if the lover, while he is in that state, had the offer made him of choosing out of the whole s.e.x the worthiest, the richest, and the most beautiful, would he not despise the offer, and adhere to her whom he had already chosen, his heart being riveted to her alone? These observations are made in order that you may acknowledge, that conjugial love of such super-eminence exists, while one of the s.e.x alone is loved. What understanding which with quick discernment attends to a chain of connected reasonings, cannot hence conclude, that if a lover from his inmost soul constantly persisted in love to that one, he would attain those eternal blessednesses which he promised himself before consent, and promises in consent? That he also does attain them if he comes to the Lord, and from him lives a life of true religion, was shewn above. Who but the Lord enters the life of man from a superior principle, and implants therein internal celestial joys, and transfers them to the derivative principles which follow in order; and the more so, while at the same time he also bestows an enduring strength or ability? It is no proof that such love does not exist, or cannot exist, to urge that it is not experienced in one's self, and in this or that person.

334. Since love truly conjugial unites the souls and hearts of two persons, therefore also it is united with friends.h.i.+p, and by friends.h.i.+p with confidence, and makes each conjugial, and so exalts them above other friends.h.i.+ps and confidences, that as that love is the chief love, so also that friends.h.i.+p and that confidence are the chief: that this is the case also with ability, is plain from several reasons, some of which are discovered in the SECOND MEMORABLE RELATION that follows this chapter; and from this ability follows the endurance of that love. That by love truly conjugial two consorts become one flesh, was shewn in a separate chapter, from n. 156-183.

335. II. THUS CELESTIAL BLESSEDNESS, SPIRITUAL SATISFACTIONS, AND NATURAL DELIGHTS, WHICH FROM THE BEGINNING WERE PROVIDED FOR THOSE WHO ARE IN LOVE TRULY CONJUGIAL, CAN ONLY EXIST WITH ONE WIFE. They are called celestial blessednesses, spiritual satisfactions, and natural delights, because the human mind is distinguished into three regions, of which the highest is called celestial, the second spiritual, and the third natural; and those three regions, with such as are principled in love truly conjugial, are open, and influx follows in order according to the openings. And as the pleasantnesses of that love are most eminent in the highest regions, they are perceived as blessednesses, and as in the middle region they are less eminent, they are perceived as satisfactions, and lastly, in the lowest region, as delights: that there are such blessednesses, satisfactions, and delights, and that they are perceived and felt, appears from the MEMORABLE RELATIONS in which they are described. The reason why all those happinesses were from the beginning provided for those who are principled in love truly conjugial, is, because there is an infinity of all blessednesses in the Lord, and he is divine love; and it is the essence of love to desire to communicate all its goods to another whom it loves; therefore together with man he created that love, and inserted in it the faculty of receiving and perceiving those blessednesses. Who is of so dull and doting an apprehension as not to be able to see, that there is some particular love into which the Lord has collected all possible blessings, satisfactions, and delights?

336. III. ALL THOSE THINGS CAN ONLY EXIST FROM THE LORD ALONE; AND THEY DO NOT EXIST WITH ANY BUT THOSE WHO COME TO HIM ALONE, AND LIVE ACCORDING TO HIS COMMANDMENTS. This has been proved above in many places; to which proofs it may be expedient to add, that all those blessings, satisfactions, and delights can only be given by the Lord, and therefore no other is to be approached. What other can be approached, when by him all things were made which are made, John i. 3; when he is the G.o.d of heaven and earth, Matt, xxviii. 18: when no appearance of G.o.d the father was ever seen, or his voice heard, except through him, John i. 18; chap. v. 37; chap. xiv. 6-11? From these and very many other pa.s.sages in the Word, it is evident that the marriage of love and wisdom, or of good and truth, from which alone all marriages derive their origin, proceeds from him alone. Hence it follows, that the above love with its felicities exists with none but those who come to him; and the reason why it exists with those who live according to his commandments, is, because he is conjoined with them by love, John xiv.

21-24.

337. IV. CONSEQUENTLY, LOVE TRULY CONJUGIAL WITH ITS FELICITIES CAN ONLY EXIST WITH THOSE WHO ARE OF THE CHRISTIAN CHURCH. The reason why conjugial love, such as was described in its proper chapter, n. 57-73, and in the following chapters, thus such as it is in its essence, exists only with those who are of the Christian church, is, because that love is from the Lord alone, and the Lord is not so known elsewhere as that he can be approached as G.o.d; also because that love is according to the state of the church with every one, n. 130, and the genuine state of the church is from no other source than from the Lord, and thus is with none but those who receive it from him. That these two principles are the beginnings, introductions, and establishments of that love, has been already confirmed by such abundance of evident and conclusive reasons, that it is altogether needless to say any thing more on the subject. The reason why conjugial love is nevertheless rare in the Christian world, n. 58-59, is, because few in that world approach the Lord, and among those there are some who indeed believe the church, but do not live accordingly; besides other circ.u.mstances which are unfolded in the APOCALYPSE REVEALED, where the present state of the Christian church is fully described. But nevertheless it is an established truth, that love truly conjugial can only exist with those who are of the Christian church; therefore also from this ground polygamy is in that church altogether rejected and condemned: that this also is of the divine providence of the Lord, appears very manifest to those who think justly concerning providence.

338. V. THEREFORE A CHRISTIAN IS NOT ALLOWED TO MARRY MORE THAN ONE WIFE. This follows as a conclusion from the confirmation of the preceding articles; to which this is to be added, that the genuine conjugial principle is more deeply inserted into the minds of Christians, than of the Gentiles who have embraced polygamy; and that hence the minds of Christians are more susceptible of that love than the minds of polygamists; for that conjugial principle is inserted in the interiors of the minds of Christians, because they acknowledge the Lord and his divine principle, and in the exteriors of their minds by civil laws.

339. VI. IF A CHRISTIAN MARRIES SEVERAL WIVES, HE COMMITS NOT ONLY NATURAL BUT ALSO SPIRITUAL ADULTERY. That a Christian who marries several wives, commits natural adultery, is agreeable to the Lord's words, ”_That it is not lawful to put away a wife, because from the beginning they were created to be one flesh; and that he who putteth away a wife without just cause, and marrieth another, committeth adultery_.” Matt. xix. 3-12; thus still more does he commit adultery who does not put away his wife, but, while retaining her, connects himself with another. This law enacted by the Lord respecting marriages, has its internal ground in spiritual marriage; for whatever the Lord spoke was in itself spiritual; which is meant by this declaration, ”_The words that I speak unto you are spirit and are life_,” John vi. 63. The spiritual (sense) contained therein is this, that by polygamical marriage in the Christian world, the marriage of the Lord and the Church is profaned; in like manner the marriage of good and truth; and still more the Word, and with the Word the church; and the profanation of those things is spiritual adultery. That the profanation of the good and truth of the church derived from the Word corresponds to adultery, and hence is spiritual adultery; and that the falsification of good and truth has alike correspondence, but in a less degree, may be seen confirmed in the APOCALYPSE REVEALED, n. 134. The reason why by polygamical marriages among Christians the marriage of the Lord and the church is profaned, is, because there is a correspondence between that divine marriage and the marriages of Christians; concerning which, see above, n. 83-102; which correspondence entirely perishes, if one wife is joined to another; and when it perishes, the married man is no longer a Christian. The reason why by polygamical marriages among Christians the marriage of good and truth is profaned, is because from this spiritual marriage are derived marriages in the world; and the marriages of Christians differ from those of other nations in this respect, that as good loves truth, and truth good, and are a one, so it is with a wife and a husband; therefore if a Christian should join one wife to another, he would rend asunder in himself that spiritual marriage; consequently he would profane the origin of his marriage, and would thereby commit spiritual adultery. That marriages in the world are derived from the marriage of good and truth, may be seen above, n. 116-131. The reason why a Christian by polygamical marriage would profane the Word and the church, is, because the Word considered in itself is the marriage of good and truth, and the church in like manner, so far as this is derived from the Word; see above, n. 128-131. Now since a Christian is acquainted with the Lord, possesses the Word, and has also the church from the Lord by the Word, it is evident that he, much more than one who is not a Christian, has the faculty of being capable of being regenerated, and thereby of becoming spiritual, and also of attaining to love truly conjugial; for these things are connected together. Since those Christians who marry several wives, commit not only natural but also at the same time spiritual adultery, it follows that the condemnation of Christian polygamists after death is more grievous than that of those who commit only natural adultery. Upon inquiring into their state after death, I received for answer, that heaven is altogether closed in respect to them; that they appear in h.e.l.l as lying in warm water in the recess of a bath, and that they thus appear at a distance, although they are standing on their feet, and walking, which is in consequence of their intestine frenzy; and that some of them are thrown into whirlpools in the borders of the worlds.

340. VII. THE ISRAELITISH NATION WAS PERMITTED TO MARRY SEVERAL WIVES, BECAUSE THEY HAD NOT THE CHRISTIAN CHURCH, AND CONSEQUENTLY LOVE TRULY CONJUGIAL COULD NOT EXIST WITH THEM. There are some at this day who are in doubt respecting the inst.i.tution relative to monogamical marriages, or those of one man with one wife, and who are distracted by opposite reasonings on the subject; being led to suppose that because polygamical marriages were openly permitted in the case of the Israelitish nation and its kings, and in the case of David and Solomon, they are also in themselves permissible to Christians; but such persons have no distinct knowledge respecting the Israelitish nation and the Christian, or respecting the externals and internals of the church, or respecting the change of the church from external to internal by the Lord; consequently they know nothing from interior judgment respecting marriages. In general it is to be observed, that a man is born natural in order that he may be made spiritual; and that so long as he remains natural, he is in the night, and as it were asleep as to spiritual things; and that in this case he does not even know the difference between the external natural man and the internal spiritual. That the Christian church was not with the Israelitish nation, is known from the Word; for they expected the Messiah, as they still expect him, who was to exalt them above all other nations and people in the world: if therefore they had been told, and were still to be told, that the Messiah's kingdom is over the heavens, and thence over all nations, they would have accounted it an idle tale; hence they not only did not acknowledge Christ or the Messiah, our Lord, when he came into the world, but also barbarously took him away out of the world. From these considerations it is evident, that the Christian church was not, with that nation, as neither is it at this day; and those with whom the Christian church is not, are natural men both externally and internally: to such persons polygamy is not hurtful, since it is inherent in the natural man; for, in regard to love in marriages, the natural man perceives nothing but what has relation to l.u.s.t. This is meant by these words of the Lord, ”_That Moses, because of the HARDNESS OF THEIR HEARTS, suffered them to put away their wives: but that from the beginning it was not so_,” Matt. xix. 8. He says that Moses permitted it, in order that it may be known that it was not the Lord (who permitted it). But that the Lord taught the internal spiritual man, is known from his precepts, and from the abrogation of the rituals which served only for the use of the natural man; from his precepts respecting was.h.i.+ng, as denoting the purification of the internal man, Matt. xv. 1, 17-20; chap. xxiii. 25, 26; Mark vii. 14-23; respecting adultery, as denoting cupidity of the will, Matt. v. 28; respecting the putting away of wives, as being unlawful, and respecting polygamy, as not being agreeable to the divine law, Matt. xix. 3-9. These and several other things relating to the internal principle and the spiritual man, the Lord taught, because he alone opens the internals of human minds, and makes them spiritual, and implants these spiritual principles in the natural, that these also may partake of a spiritual essence: and this effect takes place if he is approached, and the life is formed according to his command merits, which in a summary are, to believe on him, and to shun evils because they are of and from the devil; also to do good works, because they are of the Lord and from the Lord; and in each case for the man to act as from himself, and at the same time to believe that all is done by the Lord through him. The essential reason why the Lord opens the internal spiritual man, and implants this in the external natural man, is, because every man thinks and acts naturally, and therefore could not perceive any thing spiritual, and receives it in his natural principle, unless the Lord had a.s.sumed the human natural, and had made this also divine. From these considerations now it appears a truth that the Israelitish nation was permitted to marry several wives, because the Christian church was not with them.