DOCTRINE

OF

THE NEW JERUSALEM

RESPECTING THE

SACRED SCRIPTURE.

BY EMANUEL SWEDENBORG.

BOSTON.

OTIS CLAPP, NO. 12 SCHOOL STREET.

MDCCCXLII.

BOSTON:

PRINTED BY FREEMAN AND BOLLES,

WASHINGTON STREET.

CONTENTS.

No.

I. That the Sacred Scripture, or Word, is Divine Truth itself

1

II. That in the Word there is a Spiritual Sense, heretofore unknown

1. What the Spiritual Sense is

2. That the Spiritual Sense is in all and every part of
the Word

5

9

3. That it is owing to the Spiritual Sense that the
Word is divinely inspired, and holy in every syllable 18
4. That the Spiritual Sense of the Word has heretofore
remained unknown

5. That hereafter the Spiritual Sense of the Word will
be made known unto none, but those who are prin-
cipled in genuine truths from the Lord

III. That the Literal Sense of the Word is the Basis, the
Continent, and the Firmament of its Spiritual and Celes-
tial Sense

IV. That Divine Truth, in the literal sense of the Word, is in its Fulness, in its Sanctity, and in its Power

1. That the Truths of the Literal Sense of the Word
are meant by the Precious Stones, of which the
Foundation of the New Jerusalem were built, as
mentioned in the Revelation, xxi. 17 to 21

20

26

26

27

37

43

44

2. That the Truths and Goods of the Literal Sense of
the Word, are meant by the Urim and Thummim
3. That the Truths of the Literal Sense of the Word
are meant by the Precious Stones in the Garden of
Eden, wherein the King of Tyre is said to have been 45
4. That the Literal Sense of the Word is signified by
the Curtains and veils of the Tabernacle

5. That the Externals of the Word, or the things ap-
pertaining to the Literal Sense, were represented by
the Externals of the Temple at Jerusalem
6. That the Word in its glory was represented in the
Person of the Lord at his Transfiguration

46

47

V. That the Doctrine of the Church ought to be drawn from the Literal Sense of the Word, and to be confirmed thereby

48

50

1. That the Word, without Doctrine, cannot be under-
stood

2. That Doctrine ought to be drawn from the Literal
Sense of the Word, and to be confirmed thereby
3. That the genuine Truth, which Doctrine is to teach,
is apparent, in the Literal Sense of the Word, to
those only who are in illustration from the Lord
VI. That by the Literal sense of the Word, man has con-
junction with the Lord, and consociation with the angels
VII. That the Word is in all the Heavens, and that the
Wisdom of the Angels is thence derived

VIII. That the Church exists from the Word, and that, with man, the quality of the Church is according to his understanding of the Word

IX. That there is a Marriage of the Lord and the Church, and thence a Marriage of Good and Truth, in every part of the Word

X. That Heretical Opinions may be collected and imbibed from the Letter of the Word, but that to confirm such Opinions is hurtful

XI. That the Lord came into the world that he might fulfil all things contained in the Word, and thereby become Divine Truth or the Word in its Ultimates

98

101

XII. That previous to the Word which the world now possesses, there existed a Word which is lost XIII. That by means of the Word, Light is communicated to those who are out of the pale of the Church, and are not in possession of the Word XIV. That without the Word, no one would have any knowledge of God, or of Heaven and Hell, or of a Life after Death, and much less of the Lord

104

114

THE DOCTRINE

OF

THE NEW JERUSALEM

RESPECTING THE

SACRED SCRIPTURE.

I. THAT THE SACRED SCRIPTURE, OR WORD, IS DIVINE TRUTH ITSElf.

1. It is universally confessed, that the Word is from God, is divinely inspired, and of consequence holy; but still it has remained a secret to this day in what part of the Word its divinity resides, inasmuch as in the letter it appears like a common writing, composed in a strange style, neither so sublime nor so elegant as that which distinguishes the best secular compositions. Hence it is, that whosoever worships nature instead of God, or in preference to God, and in consequence of such worship, makes himself, and his own proprium,* the centre and fountain of his thoughts, instead of deriving them out of heaven from the Lord, may easily fall into error concerning the Word, and into contempt for it, and say within himself, whilst he reads it, "What is the meaning of this passage?

* By proprium, as here applied to man, is meant all that he has of himself, when separated from divine influence. This proprium or selfish nature of man, as the author shows in other parts of his works, is full of nothing but what is evil and false, and consequently is in direct opposition to all heavenly love and wisdom; and herein is grounded the necessity of Christian regeneration, in order to remove these natural evil and false tendencies, and make the soul capable of lasting heavenly blessedness; which can only be effected by its turning from the guidance and government of its own proper will and intelligence, and submitting to be principled in, and ruled by, the divine love and wisdom. The Latin word proprium is retained, as best adapted to convey the meaning designed by the author.