A Compendium of the Theological Writings of Emanuel Swedenborg/20 The Israelistish Church


The third church was the Israelitish. It was begun by the promulgation of the Decalogue upon Mount Sinai; was continued through the Word written by Moses and the Prophets; and was consummated, or ended, by the profanation of the Word. The fulness of this profanation was at the time when the Lord came into the world; wherefore He who was the Word was crucified. (T. C. R n. 760.)

The Israelitish Church worshipped Jehovah, who in Himself is an invisible God (Exod. xxxiii. 18-23), but under a human form, which Jehovah God put on by means of an angel; in which form He appeared to Moses, Abraham, Sarah, Hagar, Gideon, eloshua, and sometimes to the Prophets. This human form was representative of the Lord who was to come; and because this was representative, each and all things of their church also were made representative. It is known that the sacrifices and other things of their worship represented the Lord who was to come, and that when He came they were abrogated, {ih. n. 786.)

This was not a true Church, but merely representative, or the Representative of a Church.

A church merely representative is the resemblance of a church; it is not a church. (A. C. n. 3480.)

The church instituted among the Jews, as regards them, was not a church, but only the representative of a church; for, that there may be a church there must be in the man of the church faith in the Lord, and also love to Him, as well as love towards the neighbour. These constitute the church. But these were not in the people who were called Jacob. For they did not acknowledge the Lord, and therefore were not willing to hear of faith in Him,—still less of love towards Him; and not even of love towards the neighbour. For they were in, self-love, and in the love of the world; which loves are entirely opposite to love to the Lord and love towards the neighbour. Such a character was in-rooted in that people from their first parents. Hence it is that no church could be instituted, but that the things of the church could only be represented, among that people. The church is represented when man places worship in externals,—but in such externals as correspond to heavenly things. Then internal things are represented by the external; and the internal are open to heaven, with which there is thus conjunction. Therefore, in order that the Israelitish people might be able to represent, when their interiors were without the faith and love of heaven,—even full of the love of self and the world,—those interiors were overveiled. The externals could thus communicate with spirits, and by them with angels, without internals; whereas if the internals had not been overveiled they would have been open, and then the representative would have been destroyed, because things abominable would have burst forth and contaminated. That people more than others could be thus overveiled, because they adored the externals [of worship] more than others, and supposed the holy, yea, the Divine to be in them. (ib. n. 8788.)

The Difference between a Representative Church and the Representative of a Church.

A church is representative when there is internal worship in the external; but the representative of a church is when there is no internal worship, and yet there is external. In each case there are nearly similar external rituals,—namely, similar statutes, similar laws, and similar precepts; but in a representative church the externals so correspond with internals as to make one, while in the representative of a church there is no correspondence, because the externals are either without internals, or at variance with them. In a representative church celestial and spiritual love is principal; while in the representative of a church corporeal and worldly love is principal. Celestial and spiritual love is the internal itself; and where there is no celestial and spiritual, but only corporeal and worldly love, the external is without an internal. The Ancient church which existed after the flood was a representative church; but that which was established among the posterity of Jacob was merely the representative of a church. But that the distinction may appear more evident, let it be illustrated by examples:—In the representative church the Divine worship was upon mountains, because mountains signified celestial love, and in the highest sense the Lord; and when they were holding their worship on mountains they were in its holiness, because they were then at the same time in celestial love. In the representative church Divine worship was also in groves, because groves signified spiritual love, and in the highest sense the Lord in respect to that love; and when they were having their worship in groves they were in its holiness, because at the same time in spiritual love. In the representative church, when they celebrated Divine worship they turned their faces to the rising of the sun, because the rising sun also signified celestial love. And when they gazed upon the moon they were filled likewise with a certain holy veneration, because the moon signified spiritual love; so when they looked up to the starry heaven, because this signified the angelic heaven, or the Lord's kingdom. In the representative church they had tents or tabernacles, and Divine worship in them; and it was holy because tents or tabernacles signified the holiness of love and worship. So in numberless other things. In the representative of a church, in the beginning Divine worship was indeed in like manner on mountains, and also in groves; they looked likewise toward the rising of the sun; and also to the moon, and to the stars; and moreover worship was in tents or tabernacles. But because they were in external worship without internal, or in corporeal and worldly love, and not in celestial and spiritual love, and so worshipped the mountains and groves themselves, and also the sun, the moon, and the stars, as well as their tents or tabernacles, and thereby made those rituals idolatrous which in the Ancient church were holy, therefore they were restricted to one common mountain, namely, to the mountain where Jerusalem was, and where at length Zion was; and to the rising of the sun [as seen] therefrom and from the temple; and also to one common tent, which was called the tent of the congregation; and finally to the ark in the temple. And this was done to the intent that the representative of a church might exist when they were in a holy external; otherwise they would have profaned holy things. From this it may be seen what the distinction is between a representative church and the representative of a church. In general, that they who were of the representative church, as to their interiors, communicated with the three heavens, to which the externals served as a plane; whereas they who were in the representative of a church did not communicate with the heavens as to their interiors,—but yet the externals in which they were held could serve as a plane; and this miraculously, of the Lord's Providence, to the intent that something of communication might exist between heaven and man by a certain semblance of a church. For witliout communication of heaven with man by something of a church the race would perish. (A C. n. 4288.)

The Repeesentative of a Church could not be established till all Knowledge op Internal Things had been lost.

The representative of a church could not be established among the Jews until the time when they were altogether vastated, that is, when they had no knowledge of the internal things [of worship]; for if they had had a knowledge of internal things, they might have been affected by them, and thus might have profaned them. For holy things, that is internal truths and goods, may be profaned by those who know and acknowledge them, and still more by those who are affected by them; but not by those who do not acknowledge. Worship is made external to prevent the violation of the internal. On this account internal truths were not made known to the Jews. It was therefore provided of the Lord that the genuine representative of the church, that is the internal, should depart from the posterity of Jacob before they came into the representatives of the land of Canaan, insomuch that they did not know anything at all of the Lord. They indeed expected that the Messiah would come into the world; but to the intent that He might raise them to glory and eminence above all the nations of the earth, not that He might save their souls to eternity. Nay, they knew nothing whatever of a heavenly kingdom, nor of a life after death, nor even of charity and faith. That they might be reduced to this ignorance they were kept for several hundred years in Egypt; and when they were called out thence, they were ignorant of the very name of Jehovah (Exod. iii. 12-14). And moreover they lost all the worship of the representative church; insomuch that after the precepts of the decalogue had been promulgated in their presence from Mount Sinai, within a month of days they relapsed to Egyptian worship, which was that of a golden calf (Exod. xxxii.). And because that nation which was brought forth out of Egypt was of such a character, they all perished in the wilderness. Nothing more indeed was required of them than to keep the statutes and commandments in external form, inasmuch as this was to do what was representative of the church; but those who had grown up to mature age in Egypt could not be brought to this. Their children however could be, although with difficulty,—in the beginning by miracles, and afterwards by fears and captivities; as appears from the books of Joshua and Judges. Hence it appears that every genuine or internal representative of the church departed from them before they came into the land of Canaan, where the external representative of a church was begun among them in full form. For the land of Canaan was the very land itself where representatives of the church could be presented, inasmucli as all places and all boundaries there were representative from ancient times. (A. C. n. 4289.)

The Jewish Church, with all Things appertaining to it, was Representative of all Things of the Church in Heaven and on Earth.

That from being idolatrous the church became representative no one can know unless he knows what a representative is. The things which were represented in the Jewish church, and in the Word, are the Lord and His kingdom; consequently the celestial things of love, and the spiritual things of faith. These are what are represented, besides many things which pertain to them; as for instance all things belonging to the church. The things representing are either persons or things, in the world or on earth; in a word, all things which are objects of sense,—insomuch that there is scarcely any object that may not be a representative. But it is a general law of representation that nothing turns upon the person or upon the thing which represents, but upon that itself which is represented. As for example: Every king, whoever he was, in Judah and Israel, yea, in Egypt and elsewhere, could represent the Lord; the regal function of kings itself is representative. So could the worst of all kings,—as Pharaoh, who exalted Joseph over the land of Egypt, Nebuchadnezzar in Babylon (Dan. ii. 37, 38), Saul, and the other kings of Judah and Israel, of whatever character they were. The anointing itself involved this; whence they were called the anointed of Jehovah. In like manner all priests, how many soever they were, represented the Lord; the priestly function itself is representative. Priests likewise who were evil and impure; because in representatives nothing turns upon the character of the person. Nor did men only represent, but also beasts: As all those which were offered in sacrifice; lambs and sheep represented things celestial; doves and turtles things spiritual; likewise rams, goats, bullocks, and oxen,—but lower celestial and spiritual things. Nor, as was said, did things animate alone represent, but also inanimate things: As the altar, yea, the stones of the altar; and the ark and tabernacle, with all that was in them; and also the temple, with all things therein, as every one may know,—thus the lamps, the bread, and Aaron's garments. Nor were these only representative, but all the rites too that were observed in the Jewish church. In the Ancient churches representatives extended to all objects of the senses; as to mountains and hills; valleys, plains, rivers, brooks, fountains, and pools; to groves, and to trees in general, and each species of tree in particular,—insomuch that every tree had some certain signification; all which afterwards, when the significative church ceased, became representative. From all this it may be seen what is meant by representatives. And as things celestial and spiritual, that is the things of the Lord's kingdom in the heavens and of the Lord's kingdom on earth, could be represented not only by men, whoever and whatever they were, but also by beasts and even by things inanimate, it is evident what a representative church is. The representatives had this effect: That all the things that were done according to the rites commanded appeared holy before the sight of spirits and angels; as when the high priest washed himself with water; when he ministered, clothed in his pontifical garments; when he stood before the lighted candles;—whatever he was, even though most impure and in his heart an idolater. So also the other priests. For, as was said, in representatives nothing turned upon the person, but upon that itself which was represented, quite apart from the person,—just as it was apart from the oxen, bullocks, and lambs that were sacrificed; or from the blood which was poured out around the altar; as also apart from the altar itself, and so on. After all internal worship was lost, and when worship had become not only merely external but also idolatrous, this representative church was instituted; in order that there might be some conjunction of heaven with earth, or of the Lord through heaven with man, even after the conjunction by the internals of worship had ceased. (A. C. n. 1361.)

That the representative of a church might exist among them, such statutes and such laws were given them as were entirely representative, by manifest revelation. So long therefore as they were in them and strictly observed them so long they could represent; but when they turned away from them,—as to the statutes and laws of other nations, and especially to the worship of another god,—they deprived themselves of the capability of representing. For this reason they were driven to laws and to statutes truly representative by external means,—which were captivities, scourges, threats, and miracles,—and were not brought to them by internal means, as they are who have internal worship in the external, (ib. n. 4281.)

No one who thinks soundly can believe that the different animals which were sacrificed had no other signification than sacrifices; or that an ox and young bullock or calf signified the same as a sheep, a kid, and a she-goat; and these the same as a lamb; and that the same was signified by turtle-doves and young pigeons. In truth each animal had its special signification; as may sufficiently appear from the fact that one was never offered in the place of another; and that those were expressly named which should be offered in the daily burnt-offerings and sacrifices, in those of the Sabbaths and feasts, in the freewill offerings, in the offerings of vows and of thanksgivings, in the trespass and sin offerings, and which were to be used in offerings for purification. This would never have been unless some special thing were represented and signified by each animal. But what each in particular signified it would be too prolix here to explain. It is sufficient here to know that things celestial are what are signified by the animals, and things spiritual by the birds; and that by each individual one some special celestial or spiritual reality is signified. The Jewish church itself, and all things pertaining to that church, were representative of such realities as are of the Lord's kingdom; where there is nothing but what is celestial and spiritual, that is, nothing but what is of love and faith. This too is evident enough from the signification of the clean and useful beasts; which, because in the Most Ancient churches they signified celestial goods, afterwards,—when worship merely external, and this, representative, was held in esteem and acknowledged,—became representative, (ib. n. 1823.)

Illustration of what a Representative Church is, and why it is.

There are three heavens, the inmost or third, the middle or second, and the ultimate or first. In the inmost heaven the good of love to the Lord reigns; in the middle heaven the good of charity towards the neighbour reigns; and in the ultimate heaven those things are represented which are thought and said, and which exist, in the middle and inmost heaven. The representatives which exist there are innumerable,—such as paradises, gardens, forests, fields and plains; cities, palaces and houses; as well as flocks and herds, and animals and birds of many kinds, and innumerable other things. These appear before the eyes of angelic spirits there more clearly than similar things in the light of mid-day on earth; and what is wonderful, what they signify is also apperceived. Such things likewise appeared to the prophets, when their interior sight was opened, which is the sight of the spirit; as horses to Zechariah (vi. 1-9); animals, which were cherubim, and afterwards the New Temple with all things appertaining to it, to Ezekiel (i. ix. x. xl. xlviii.); a candlestick, thrones, animals, which also were cherubim, horses, the New Jerusalem, and many other things, to John,—of which in the Apocalypse; and horses and chariots of fire to the boy of Elisha (2 Kings vi. 17). Similar things appear continually in heaven, before the eyes of spirits and angels, and are the natural forms in which the internal things of heaven terminate, and in which they are figured; and which are thus visibly presented before the very eyes. These are representations. The church therefore is representative when the internal holy things which are of love and faith, from the Lord and to the Lord, are presented by forms visible in the world; as in this chapter and the following (Exod. xxv. xxvi.) by the ark, the propitiatory, and the cherubim, by the tables therein, by the candlestick, and by the other things of the tabernacle. For that tabernacle was so constructed that it should represent the three heavens, and all things that are therein; and the ark, in which was the testimony, represented the inmost heaven, and the Lord Himself there. For this reason the form of it was shown to Moses in the mount, Jehovah then saying, "That they should make for Him a sanctuary, and He would dwell in the midst of them" (ver. 8). Every one who is gifted with any faculty of interior thought may perceive that Jehovah could not dwell in a tent, but that He dwells in heaven; and that that tent could not be called a sanctuary unless it had reference to heaven, and to the celestial and spiritual things which are there. Let every one think within himself what it would be for Jehovah, the Creator of heaven and earth, to dwell in a small habitation made of wood overlaid with gold, and compassed about with curtains, unless heaven and the things of heaven had been represented therein in form. For the things which are represented in form really appear in similar form in the ultimate or first heaven, before the spirits who are there; but in the higher heavens the internal things which are represented are perceived,—which, as was said, are the celestial things which are of love to the Lord, and the spiritual things which are of faith in the Lord. Such were the things which filled heaven when Moses and the people were in a holy external, and reverenced the tabernacle as the habitation of Jehovah Himself. It is plain from this what a representative is, and that by means of representatives heaven, and so the Lord, could be present with man. Therefore, when the Ancient church came to its end a representative church was established, among the Israelitish people, that by such means there might be a conjunction of heaven, and so of the Lord, with the human race; for without conjunction with the Lord through heaven mankind would perish, for man derives his life from that conjunction. But those representatives were only the external means of conjunction, with which the Lord conjoined heaven miraculously. And when conjunction by these also perished the Lord came into the world, and opened the internal things themselves which were represented,—which are the things of love and of faith in Him. Now, these conjoin. But yet the sole medium of conjunction at this day is the Word: since this is so written that all and the single things therein correspond, and therefore represent and signify Divine things which are in the heavens. (A. C. n. 9457.)

What it is for the Lord to be present Representatively.

What it is to be present representatively may be briefly explained. A man who is in corporeal and worldly love, and not at the same time in spiritual or celestial love, has none but evil spirits present with him,—even when he is in a holy external; for good spirits can by no means be present with such a man, since they perceive immediately what is the quality of a man's love. It is the sphere which is exhaled from his interiors that spirits so manifestly perceive, just as a man perceives by smell fetid and offensive substances which float about him in the air. That nation [the Jewish], which is here treated of, as regards good and truth or love and faith was in such a state. Yet in order that they might act as the representatives of a church, it was miraculously provided of the Lord that when they were in a holy external, although surrounded at the same time with evil spirits, the holy [sphere] in which they were might nevertheless be elevated into heaven; and this by good spirits and angels,—not within them, but without them, for within them was nothing but emptiness or uncleanness. Communication was not therefore given with the very man, but with that holy [external] itself in which they were when they performed the statutes and precepts which were all representative of the spiritual and celestial things of the Lord's kingdom. This is what is meant by the Lord being representatively present with that nation. But the Lord is differently present with those within the church who are in spiritual love and thence in faith. With these there are good spirits and angels present, not in external worship only but also at the same time in internal. With these therefore there is communication of heaven with themselves; for the Lord flows in through heaven by their internals into their externals. To them the holy [external] of worship is of benefit in the other life, but not to the former. It is the same with priests and presbyters who preach what is holy and yet live wickedly and believe wickedly. Good spirits are not present with them, but evil, even when they are in worship apparently holy in its external form. For it is the love of self and of the world, or the love of securing honours and acquiring gain and reputation for their sake, which inflames them, and raises an affection of what is holy,—sometimes to such a degree that nothing of simulation is apperceived, and then is not credited by themselves; when yet they are in the midst of evil spirits, who are then in a similar state and draw near and inspire them. (That evil spirits can be in such a state, and are so when they are in externals, and are inflated with the love of self or of the world, it has been given me to know from manifold experience, of which, by the Divine mercy of the Lord, in the narrations which follow at the end of the chapters.) These have no communication with heaven in themselves; but they have who hear and receive the words from their mouth, if they are in a pious and holy internal. For it matters not from whom the voice of good and truth goes forth if only their life be not openly wicked, for this scandalizes. That such was the nation descended from Jacob, namely, that it was encompassed with evil spirits, and yet the Lord was representatively present with them, may be seen from many passages in the Word. There was indeed nothing which at heart they worshipped less than Jehovah; for as often as miracles ceased they immediately turned to other gods and became idolaters; which was a manifest indication that at heart they worshipped other gods, and only confessed Jehovah with the mouth,—and in fact merely to the end that they might be the greatest, and pre-eminent over all the nations round about. That at heart this people, and among them Aaron himself, worshipped an Egyptian idol, and only with the mouth confessed Jehovah, on account of His miracles, is clearly evident from the golden calf which Aaron made for them,—and this but a month of days after they had seen so great miracles on Mount Sinai, besides what they saw in Egypt,—of which in Exod. xxxii. That Aaron also was of such a character is distinctly related in the same chapter (vers. 2-5, and especially ver. 35). Besides many other passages concerning them in the books of Moses, in the book of Judges, in the books of Samuel, and in the books of the Kings. That they were only in external worship, and not in any internal worship, is evident also from the fact that they were forbidden to come near to Mount Sinai when the law was promulgated, and that if they touched the mountain dying they would die (Exod. xix. 11-13; xx. 19). The reason was that their internal man was unclean. Again, it is said, "That Jehovah dwelt with them in the midst of their uncleannesses;" (Levit. xvi. 16). The character of that nation appears also from the song of Moses (Deut. xxxii. 15-43), and from many passages in the prophets. It may be known from all this that there was no church with that nation, but only the representative of a church; and that the Lord was present with it only representatively. (A. C. n. 4311.)

What the Kingdoms of Judges, Priests, and Kings signipfied, and why the Jews were divided into two Kingdoms.

In the representative church among the posterity of Jacob there was first a kingdom of judges, afterwards a kingdom of priests, and finally a kingdom of kings; and by the kingdom of judges Divine truth from Divine good was represented; by the kingdom of priests, who were also judges, Divine good was represented from which Divine truth is derived; and by the kingdom of kings Divine truth was represented without Divine good. But when to the regal office something of the priesthood too was adjoined, by the kings was then represented also Divine truth in which there was so much of good as there was of the priesthood attached to the regal office. All these things in the Jewish church were instituted in order that the states of heaven might be represented by them; for in heaven there are two kingdoms, one which is called the celestial kingdom, and another which is called the spiritual kingdom. The celestial kingdom is what is called the priesthood, and the spiritual kingdom is what is called the royalty of the Lord. In the latter Divine truth reigns, in the former Divine good. And because the representative of the celestial kingdom began to be destroyed when they sought a king, therefore, in order that the representative of the Lord's kingdom in the heavens might still be continued, the Jews were separated from the Israelites, and the celestial kingdom of the Lord was represented by the Jewish kingdom, and His spiritual kingdom by the Israelitish kingdom. Those who know these things may know the reasons why the forms of government among the descendants of Jacob were successively changed; why also when they asked a king it was said to them of Jehovah by Samuel, that by so doing they rejected Jehovah, that He should not reign over them (1 Sam. viii. 7); and that then the right of a king was declared to them (ver. 11 seq.), by which Divine truth without good is described. Those who know the things above mentioned may also know why something of the priesthood was granted to David; and also why after the time of Solomon the kingdom was divided into two, the Jewish and the Israelitish kingdoms. (A. C. n. 8770.)

Why the Jews above all others could act as a representative Church.

The nature of their fantasies and lusts no one can know unless he has had some intercourse with them in the other life; and this was granted me in order that I might know; for at different times I have there conversed with them. They love themselves and love worldly wealth more than all others; and besides, above all others they fear the loss of honour, and also the loss of gain. And therefore at this day, as formerly, they despise others in comparison with themselves; and also with intensest application they acquire to themselves wealth. And they are moreover timid. Because such from ancient times had been the character of that nation, therefore they could above other nations be held in a holy external without any holy internal; and thus could represent in an external form the things which are of the church. These fantasies and these lusts are what caused such contumacy. This also appears from many things that are related of them in the historical parts of the Word. After they were punished they could be in such external humiliation as no other nation; for whole days they could lie prostrate on the ground and roll themselves in the dust, and not rise up until the third day; for many days they could bewail, go in sackloth, in tattered garments, with dust or ashes sprinkled on their heads; could fast continually for many days, and meanwhile burst forth in bitter weeping; and this merely from corporeal and earthly love, and from fear of the loss of pre-eminence and worldly wealth. It certainly was not anything internal which affected them, for they did not know at all, or indeed wish to know, what was internal,—as for example that there is a life after death, and that there is eternal salvation. It is therefore evident that, such being their character, it could not but be that they were deprived of every holy internal; for this character in no wise agrees with such a holy external; they are in fact entirely contrary. It is also evident that they beyond others could act as the representative of a church; that is to say, could represent holy things in an external form without any holy internal; and so that by that nation there could be something of communication with the heavens. (A. C. n. 4293.)

Representative Divine worship was yet instituted with that nation; for representative worship could be instituted with any nation that had holy externals of worship, and worshipped almost idolatrously. For what is representative has no reference to the person, but to the thing; and the inclination of that people above every other was absolutely to worship external things as holy and Divine, without any internal; as for instance to adore their fathers, Abraham, Isaac, and Jacob, and afterwards Moses and David, as deities; and likewise to account as holy and Divine and to worship every stone and every [piece of] wood that was inaugurated into their Divine worship,—as the ark, the tables therein, the lamp, the altar, the garments of Aaron, the 364 THE ISRAELITISH CHURCH. •urim and tlniinmira, and afterwards the temple. By means of such things at that time there was granted, of the Lord's Provi- dence, a communication of the angels of heaven with man; for there must somewhere be a church, or the representative of a church, in order that there may be communication of heaven with the human race. And because they above every other nation could place Divine worship in external things, and thus act as the representative of a church, that nation was adopted. (A. C. n. 8588.)

Why it is believed that the Jews were chosen above others FOR THEIR Goodness. They that know nothing of the internal sense of the Word cannot believe otherwise than that the Israelitish and Jewish nation was elected above every other nation, and therefore that they were more excellent, — as they themselves also believed. And what is extraordinary, not only that nation itself believes this, but Christians also believe it; although they know that nation is in lilthy loves, in sordid avarice, in hatred, and in arrogance ; and besides, that they make light of and even hold in aversion the internal things which relate to charity and faith, and which relate to the Lord. That even Christians believe that nation was elected above others is because they believe that the election and salvation of man is of mercy, however a man lives, and thus that the wicked can be received into heaven equally with the pious and the good, — not considering that election is universal, namely, of all who live in good ; and that the mercy of the Lord is towards every man who abstains from evil, and wills to live in good, and thus who suffers himself to be led of the Lord, and to be regenerated, — which is effected by the continu- ance of his life. Hence it is that very many even in the Christian world too believe that that nation will be again elected, and will then be brought back again into the land of Canaan ; and this also according to the sense of the letter. (A. C. n. 7051.) The children of Israel are called the people of Jehovah, not because they were better than other nations, but because they represented the people of Jehovah, that is, those w^ho are of the Lord's spiritual kingdom. That they were not better than other nations is evident from their life in the wilderness, in that they did not believe at all in Jehovah, but in heart believed in the gods of the Egyptians ; which is manifest from the golden calf that they made for themselves, and which they called their gods that brought them forth out of the land of Egypt (Exod. xxxii. 8). It is evident also from their life afterwards in the land of Page:A Compendium of the Theological Writings of Emanuel Swedenborg.djvu/461 Page:A Compendium of the Theological Writings of Emanuel Swedenborg.djvu/462 Page:A Compendium of the Theological Writings of Emanuel Swedenborg.djvu/463 Page:A Compendium of the Theological Writings of Emanuel Swedenborg.djvu/464 Page:A Compendium of the Theological Writings of Emanuel Swedenborg.djvu/465 Page:A Compendium of the Theological Writings of Emanuel Swedenborg.djvu/466 Page:A Compendium of the Theological Writings of Emanuel Swedenborg.djvu/467