bloom and are made productive, n. 2231, 3146, 3412, 3413. That the wintry light, which is that of separated faith, in another life is turned into dense darkness, when the light of heaven inflows; and that they who are in that faith, are then overtaken by blindness and stupidity, n. 3412, 3413. That they who separate faith from charity, are in darkness, and thus in ignorance of truth, and thence in falses, for falses are darkness, n. 9136. That they cast themselves into falses, and thence into evils, n. 3325, 8094. The errors

and falses into which they cast themselves, n. 4721, 4730, 4776, 4783, 4925, 7779, 8313, 8765, 9224. That the Word is closed against them, n. 3773, 4783, 8780. That they do not see and attend to all the things which the Lord so often spake concerning love and charity, which see, n. 1017, 3416. That they neither know what good is, what heavenly love is, nor what charity is, n. 2507, 3603, 4136, 9995.

That charity makes the church, and not faith separated from charity, n. 809, 916, 1798, 1799, 1834, 1844. How much of good would exist in the church, if charity were regarded as primary, n. 6269, 6272. That the church would be one, and not divided into many, if charity were its essential; and that then it would be unimportant if men did differ on the doctrines of faith and the rites of external worship, n. 1285, 1316, 2385, 2353, 2982, 3267, 3445, 3451, 3452. That all in heaven are regarded from charity, and none from faith without it, n. 1258, 1394, 2364, 4802.

That the twelve disciples of the Lord represented the church, as to the all of faith and charity, in one complex, as in like manner did the twelve tribes of Israel, n. 2129, 3354, 3488, 3858, 6397. That Peter, James, and John, represented faith, charity and the goods of charity, in their order, n. 3750. That Peter represented faith, n. 4738, 6000, 6073, 6344, 10087, 10580. And John the goods of charity; Pref. to c. xviii. and xxii. of Genesis. That in the last times, there would be no faith in the Lord, because no charity, was represented by Peter's denying the Lord three times, before the cock crew thrice; for Peter there in a representative sense is faith, n. 6000, 6073. That cockcrowing, as well as twilight, signifies in the Word the last time of the church, n. 10134. And that three, or thrice, signify completion to the end, n. 2788, 4495, 5159, 5198, 10127. The like is signified by what the Lord said to Peter, when Peter saw John following the Lord; "What is it to thee, Peter? Do thou follow Me, John;" for Peter said of John, "What is he?" John xxi. 21, 22, n. 10087. That John rested on the breast of the Lord, because he represented

the goods of charity, n. 3934, 10081. That all the names of persons and places in the Word signify things abstracted from them, n. 768, 1888, 4310, 4442, 10329.

OF CHARITY. That heaven is distinguished into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual; love in the celestial kingdom is love to the Lord, and is called celestial love; and love in the spiritual kingdom is charity towards the neighbor, and is called spiritual love, n. 3325, 3653, 7257, 9002, 9833, 9961. That heaven is distinguished into those two kingdoms, may be seen in the work on HEAVEN and HELL, n. 20 to 28. And that the Divine of the Lord in the heavens is love to Him, and charity towards the neighbor, n. 13 to 19, in the same work.

That it is not known what good and truth are, unless it be known what love to the Lord and charity to the neighbor are, because all good is of love and charity, and all truth is of good, n. 7255, 7366. That to know truths, to will truths, and to be affected by truths for truth's sake, that is, because they are truths, is charity, n. 3876, 3877. That charity consists in an internal affection of doing truth, and not in an external affection without it, n. 2430, 2442, 3776, 4899, 4956, 8033. That therefore charity consists in performing uses for the sake of uses, and that its kind is according to the uses, n. 7038, 8253. That charity is man's spiritual life, n. 7081. That the whole Word is the doctrine of love and charity, n. 6632, 7262. That men at this day do not know what charity is, n. 2417, 3398, 4776, 6632. That still it may be known from the light of reason, that love and charity constitute man, n. 3957, 6273. Also that good and truth accord, that the one belongs to the other; therefore that charity and faith do the like, n. 7627.

That in the supreme sense the Lord is the Neighbor, because He is to be loved above all things; hence that every thing proceeding from Him, which contains Him (quod ab Ipso est in quo Ipse) is the neighbor; therefore that good and truth are, n. 2425, 3419, 6706, 6819, 6823, 8124. That the distinction of neighbor is according to the kind of good; thus according to the Presence of the Lord, n. 6707, 6708, 6709, 6710. That every man, and every society, also our country, and the church, and in a universal sense the kingdom of the Lord, are the neighbor; and that to do well by them, from the good of love, according to their several states, is to love the neighbor; thus that the neighbor is that good of theirs, which we ought to consult, n. 6818 to 6824, 8123. That civil good, which is justice, and moral

good, which is the good of life in society, are also the neighbor, n. 2915, 4730, 8120, 8121, 8122. That to love the neighbor is not to love the person, but that in him which makes him the neighbor, that is, good and truth, n. 5025, 10336. That they who love the person, and not that which makes the neighbor in him, love evil as well as good, n. 3820. And that they do service to the wicked as well as to the good, when yet to serve the wicked is to injure the good, and this is not to love the neighbor, n. 3920, 6703, 8120. That the judge who punishes the wicked to amend them, and lest they should corrupt the good, loves the neighbor, n. 3820, 8120, 8121.

That to love the neighbor is to do what is good, just, and upright in every work, and in every function, n. 8120, 8121, 8122. Hence, that charity towards the neighbor extends itself, both in general and in particular, to all that a man thinks, wills, and does, n. 8124. That to do good and truth for the sake of good and truth, is to love the neighbor, n. 10310, 10336. That they who do this, love the Lord, Who in the supreme sense, is the Neighbor, n. 9212. That a life of charity is a life according to the Lord's precepts; so that to live according to Divine Truths, is to love the Lord, n. 10143, 10153, 10310, 10578, 10648.

That genuine charity does not appropriate merit, n. 2340, 2373, 2400, 3887, 6388 to 6393. Because it is from an internal affection, thus from joy in doing good, n. 2373, 2400, 3887, 6388, 6393. That they who separate faith from charity, in the other life make a merit of faith, and of the good works they did, as matters of external form, n. 2373.

That the doctrine of the ancient church was the doctrine of life, which is the doctrine of charity, n. 2385, 2487, 3419, 3420, 4844, 6628. That the ancients, who belonged to the church, arranged the goods of charity in order, and distinguished them into classes, giving names to each, and that this was the source of their wisdom, n. 2417, 6629, 7259 to 7262. That wisdom and intelligence increase immensely in the other life, with those who have lived a life of charity in the world, n. 1941, 5859. That the Lord inflows with Divine Truth into charity, because into the very life of man, n. 2363. That man is as a garden, when charity and faith are conjoined in him, but as a desert when they are not conjoined, n. 7626. That man recedes from wisdom, in proportion as he recedes from charity, n. 6630. That they who are not in charity, are in ignorance of Divine Truths, howsoever wise they may think themselves, n. 2416, 2435. That the angelic life consists in performing the goods of

charity which are uses, n. 454. That the spiritual angels are forms of charity, n. 553, 3804, 4735.

OF THE WILL AND THE INTELLECT. That man has two faculties, one of which is called the intellect, and the other the will, n. 35, 641, 3939, 10122. That those two faculties make the man himself, n. 10076, 10109, 10110, 10264, 10284. That the man is such, as those two faculties are in him, n. 7342, 8885, 9282, 10264, 10284. That by them also man is distinguished from the beasts, because the intellect of man may be elevated by the Lord, and see Divine Truths, and his will may be elevated equally, and perceive Divine Goods; and thus man may be conjoined to the Lord by those faculties, which make him man; but that it is not so with beasts, n. 4525, 5302, 5114, 6323, 9232. And since man in that power is above the beasts, that he cannot die as to his own interiors, which belong to his spirit, but that he lives for ever, n. 5302.

That all things in the universe refer themselves to good and truth; thus in man to the will and the intellect, n. 803, 10122. For the intellect is the recipient of truth, and the will the recipient of good, n. 3332, 3623, 5332, 6065, 6125, 7503, 9300, 9930. It amounts to the same whether you say truth, or faith, for faith is of truth, and truth is of faith; and also whether you say good, or love, for love is of good, and good is of love; for what a man believes, he calls truth; and what he loves, he calls good, n. 4353, 4997, 7178, 10122, 10367. Hence it follows, that the intellect is the recipient of faith, and that the will is the recipient of love, n. 7178, 10122, 10367. And since man's intellect may be receptive of faith towards God, and his will of love towards God, that he may be conjoined to God by faith and love, and whoso can be conjoined to God by faith and love, can never die, n. 4525, 6023, 9231.

That the will of man is the very esse of his life, since it is the receptacle of love or good, and that the intellect is the existere of his life derived from it, since it is the receptacle of faith or truth, n. 3619, 5002, 9282. Thus that the life of the will is the principal life of man, and that the life of the intellect proceeds from it, n. 585, 590, 3619, 7342, 8885, 9282, 10076, 10109, 10110. Just as light proceeds from fire or flame, n. 6032, 6314. That the things which enter the intellect and the will at the same time, are appropriated to man, but not those which enter the intellect alone, n. 9009, 9069, 9071, 9129, 9182, 9386, 9393, 10076, 10109, 10110. That those things become properties of man's life, which are received by the will, n. 3161, 9386, 9393. Hence

it follows, that man is man from the will, and from its derivative intellect, n. 8911, 9069, 9071, 10076, 10109, 10110. Every man moreover is loved and esteemed by others, according to the good of his will and its derivative intellect; for he who wills well, and understands well, is loved and esteemed, but he who understands well, and does not will well, is rejected and despised, n. 8911, 10076. That man also after death remains as his will, and its derivative intellect are, n. 9069, 9071, 9386, 10153. And that those things which belong to the intellect, and not at the same time to the will, then vanish away, because they are not in man, n. 9282. Or, what amounts to the same, that man remains after death as his love, and its derivative faith are, or as his good and its derivative truth are; and that the things which belong to faith, and not at the same time to love, or the things which belong to truth, and not at the same time to good, then vanish away, because they are not in man, and thus not of man, n. 553, 2364, 10153. That man may receive in the intellect what he does not do from the will, or that he may understand what he cannot will, because it is against his love, n. 3539. The reason why man scarcely knows the distinction between thinking and willing, n. 9991.

How perverted is the state of those, whose intellect and will do not act in unity, n. 9075. That such is the state of hypocrites, of deceivers, of flatterers, and of dissemblers, n. 4326, 3573, 4799, 8250.

That all the will of good, and all the derivative understanding of truth, are from the Lord; not so the understanding of truth separated from the will of good, n. 1831, 3514, 5483, 5649, 6027, 8685, 8701, 10153. That it is the intellect which is enlightened by the Lord, n. 6222, 6608, 10659. That the intellect is enlightened in as far as man receives truth in the will, that is, in as far as he wills to do according to it, n. 3619. That the intellect has light from heaven, as the sight has light from the world, n. 1524, 5114, 6608, 9128. That the intellect is such, as are the truths from good, of which it is formed, n. 10064. That that is the intellect, which is from truths derived from good, but not that which is from falses derived from evil, n. 10675. That the intellect is the seeing, from matters of experience and science, truths, the causes of things, connections, and consequences, in series, n. 6125. That the intellect is the seeing and perceiving whether a thing be truth before it is confirmed, but not the being able to confirm every thing, n. 4741, 7012, 7680, 7950, 8521, 8780. That the seeing and perceiving whether a thing be truth before confirmation, is