the heavens, and by men on the earths; there are angels and men who receive more of divine truth than of divine good, and there are who receive more of divine good than of divine truth; hence it is that the heavens are distinguished into two kingdoms, one of which is called the celestial kingdom, the other the spiritual kingdom; the heavens which receive. more of the divine good, constitute the celestial kingdom, but those which receive more of the divine truth, constitute the spiritual kingdom; concerning these two kingdoms, into which the heavens are distinguished, see the Treatise on Heaven and Hell, n. 20 to 28. But still the angels of all the heavens are so far in wisdom and intelligence, as good with them. makes one with truth; the good which does not make one with truth, is to them not good; and the truth, which does not. make one with good, is to them not truth. *Hence it appears, that good

*This may be exemplified by considering the operations and relations of love, motive, or inclination, in the human mind. Strength of affection or inclination, without the concomitancy of true wisdom to bound or direct it, is actually the cause of much evil in the worid, and consequent. ly so far not good; and on the other hand, clear

joined with truth constitutes love and wisdom with angel and with man; and whereas an angel is an angel by virtue of love and wisdom appertaining to him, and

views of what is right and fit to be done, if there is a want of inclination or strength of motive, to put a man onward to do it, are so far short of real wisdom, which consists not merely in knowing, but in doing what is right. Thus this author in other places of his works observes, that love without wisdom is nothing-for it wants quality or form, and wisdom without love is nothingfor it wants essence or energy, but love and wis dom joined are every thing

As to what is said about the angels of the different kingdoms, his sense is very clear to any one who hath read his other works; which is, that love or affection is the distinguishing character of the celestial angels, and judgment or intelligence the distinguishing character of the angels of the spiritual kingdom; not that the angels of the celestial kingdom want wisdom, for they are the wisest angels, or that the angels of the spiritual kingdom are without love; the dif ference of the male and female character may elucidate this; the male character is that of judgment-the female that of love and affection; not that men are void of affection, or woman without judgment. [It is easy to conceive strength of affection, sweetness of disposition and benevolence, may be the distinguishing character of a woman, of a judgment superior to a man, who, for want of an equal share of those excellent qualities of the heart, may be distinguished only for his understanding and good sense.]

in like manner man is man, it is evident, that good joined with truth causes an angel to be an angel of heaven, and causes a man to be a man of the church. 33. Inasmuch as good and truth are one in the Lord, and proceed as one from him, it follows, that good loves truth, and truth loves good, and that they desire to be one. The like is true of their opposites, evil loves the false, and the false loves evil, and they are desirous to be one. The conjunction of good and truth, in the following pages, will be called the celestial marriage, and the conjunction of evil and the false will be called the infernal marriage.

34. It is a consequence of what has been said, that so far as any one shuns evils as sins, so far he loves truths, for so far he is principled in good, according to what was shewn in the foregoing article.

And on the other hand, so far as any one does not shun evils as sins, so far he does not love truths, because so far he is not principled in good.

35. A man, who does not shun evils as sins, may indeed love truths, but then he does not love them because they are truths, but because they serve to extend

his reputation, whence he derives honour or gain; wherefore, when they no longer are subservient to this end, he ceases to love them.

36. Good has relation to the will, truth to the understanding; from the love of good in the will proceeds the love of truth in the understanding, from the love of truth proceeds the perception of truth, from the perception of truth the thought of truth, hence comes the acknowledgment of truth, which is faith in its genuine sense; that this is the progression from the love of good to faith, will be proved in the treatise concerning the Divine Love and the Divine Wisdom.

37. Inasmuch as good is not good, as was above observed, unless it be joined with truth, consequently good does not exist before it be so joined, and yet it is continually desirous to exist, wherefore, in order to its existence, it desires and procures to itself truths, and from them it has its nourishment and formation. This is the reason why, so far as any one is principled in good, so far he loves truths, consequently he so far loves truths as he shuns evils as sins, for so far he is principled in good.

38. So far as any one is principled in good, and by virtue of good loves truths, so far he loves the Lord, inasmuch as the Lord is essential good and essential truth; wherefore the Lord is with man in good and in truth; if the latter be loved by virtue of the former, then the Lord is loved, and not otherwise. This the Lord teaches in John, "He that hath my precepts and doeth them, he it is who loveth me; but he, who doth not love me, doth not keep my words." xiv. 21, 24. And in another place, "If ye keep my commandments, ye shall abide in my love." John xv. 10. The precepts, words, and commandments of the Lord are truths.

39. That good loves truth, may be illustrated by application to the several cases of a priest, of a soldier, of a merchant, of an artificer: and first of a priest; if he be principled in the good of the priesthood, which consists in providing for the salvation of souls, in teaching the way to heaven, and in leading those whom he teaches, so far as he is principled in that good, so far from the love and desire thereof, he procures for himself truths which he may teach, and by which he may lead. But the priest, who