man, and appropriation, would not be retained, but would be transfluent, whereby man, from being alive, would become as dead, and from a rational soul, not rational, thus either a brute or a stock; for he would be without delight of life, which delight every one has from reception as from himself, from appropriation, and from production as of himself; and yet delight and life act in unity, for take away all the delight of life, and you will grow cold and die. If it was not from a law of Divine Providence, that man should feel and perceive as if life and every thing appertaining to it was in him, and should only acknowledge that good and truth are not from him, but from the Lord, in such case, nothing would be imputed to man, neither good nor truth, thus neither love nor faith; and if nothing was to be imputed, neither would the Lord have commanded in the Word, that man should do good and shun evil, and that if he did good, heaven would be his inheritance, but if evil, hell would be his lot; yea, neither would there be heaven nor hell, since, without that perception, man would not be man, thus would not be the habitation of the Lord; for the Lord wills to be loved by man as by him; thus the Lord dwells with man in what is his own, which he has given to him to the intent that he may be loved reciprocally; for divine love consists in this, that what is its own, it wills should be man's, which would not be

the case unless man felt and perceived what is from the Lord as his own. If it was not from a divine law, that man from sense and perception should know no other than that life was in him, there would no end be given with man, for the sake of which [he should act]; this end is given with him, because the end from which [he acts] appears as in him; the end from which [he acts] is his love which is his life, and the end for the sake of which [he acts] is the delight of his love or life, and the effect in which the end presents itself is use: the end, for the sake of which [he acts] which is the delight of the love of life, is felt and perceived in man, because the end from which [he acts] gives him to feel and perceive it, which end is, as was said, the love, which is life: but the Lord gives to that man, who acknowledges that all things of his life are from him, the delight and blessedness of his love, so far as he acknowledges, and so far as he performs uses; thus whilst man, by acknowledgment and by faith grounded in love, as from himself, ascribes to the Lord all things of his life, the Lord, in his turn, ascribes to man the good of his life, which is with all satisfaction and blessedness, and likewise grants that from an interior principle he should exquisitely feel and perceive it in himself as his own, and the more exquisitely in proportion as man, from the heart, wills what by faith he acknowledges. Perception, in this place, is reciprocal; grateful to the Lord from the con

and that all truth which in itself is truth, are not from man, but from the Lord, may be comprehended by the understanding from this consideration, that the light which proceeds from the Lord as a sun, is the divine truth of his divine wisdom, and that the heat which, also, proceeds from the Lord as a sun, is the divine good of his divine love, and since man is the recipient of those principles, it follows, that all the good which is of love, and all the truth which is of wisdom, are not from man but from the Lord. But that every thing evil and every thing false are not from man, but that they are from hell; this proposition, inasmuch as it has not heretofore been generally recognised, has not been made an article of faith, like the article that good and truth are not from man. But that it is an appearance that what is evil and false is from man, and if it be believed, that it is a fallacy, cannot be comprehended, until it is known what hell is, and how hell can flow-in with what is evil and false on one part, as the Lord flows-in with what is good and true on the other: we shall proceed, therefore, first to shew of whom hell consists, what hell is, and where; also, in what manner it flows-in and acts against good, and thus, how man, who is in the midst, is on both parts acted upon as a mere recipient.

41. First, then, it shall be shewn of whom hell consists. Hell consists of spirits, who,

whilst they were men in the world, denied a God, acknowledged nature, lived contrary to divine order, loved evils and falses, although not so much before the world because of appearance, and who, hence, were either insane with regard to truths, or despised them, or denied. them, if not with the mouth, still in heart : of those, who have been of this description from the creation of the world, hell consists. All these are there called either devils or satans; devils, in case the love of self was predominant with them, satans, in case the love of the world. was predominant. The hell containing devils, in the Word is understood by the Devil, and the hell containing satans is there understood by Satan. The Lord, also, has so joined the devils together, that they are as one, in like manner the satans; hence it is, that the hells are called the Devil and Satan in the singular. Hell does not consist of spirits immediately created, neither does heaven consist of angels immediately created, but hell consists of men born in the world, who were made devils or satans by themselves, and heaven in like manner consists of men born in the world, who were there made angels by the Lord. All men are spirits as to the interiors which are of their minds, clothed in the world with a material body, which stands under the nod of the thought of his spirit, and under the arbitration of his affection; for the mind, which is spirit,

sideration that he is in man, and man in him; and satisfactory to man from the consideration that he is in the Lord, and the Lord in him. Such is the union of the Lord with man, and of man with the Lord, by love.

39. The reason why man feels and perceives as if life was in him, is, because the life of the Lord in him is as the light and heat of the sun in a subject, which light and heat are not of the subject, but are of the sun in the subject, for they retire with the sun, and when they are in the subject, they are, to appearance, all its own, for from the light its colour is as its own, and from the heat its life of vegetation is as its own but this is much more the case with the light and heat from the sun of the spiritual world, which is the Lord, whose light is the light of life, and whose heat is the heat of life, for the sun from which they proceed is the divine love of the Lord, but man is the recipient subject; this light and this heat never recede from the recipient, who is man, and when they are with man, they are, to appearance, all his own; for from light he has the faculty of understanding, and from heat the faculty of willing: from this circumstance, that light and heat are as all in the recipient, although they are not his, and from this consideration that they never recede; also, from this, that they affect his inmost principles, which are remote from the sight of his understanding and