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IX. That Eleemosypary Acts of Charity consist in giving to the
Poor, and in relieving the Indigent, but with Prudence 425 45
X. That there are Duties of Charity, some Public, some Do-
mestic, and some Private.....
XI. That there are Convivial Recreations of Charity, consisting
in Dinners and Suppers, and in Social Intercourse.... 433 51
XII. That the first part of Charity consisteth in putting away
evils, and the second Part in doing Good Actions, that
are useful to our Neighbour......
XIII. That in performing the Exercises of Charity, Man doth
not ascribe Merit to Works, whilst he believeth that
all Good is from the Lord
XIV. That Moral Life, if it be at the same Time Spiritual, is
XV. That the Friendship of Love contracted with a Person,
without Regard to his Quality as to Spirit, is detrimen-
tal after Death.......
XVI. That there is Spurious Charity, Hypocritical Charity, and
Dead Charity .....
XVII. That Friendship of Love amongst the Wicked is intes-
tine Hatred towards each other ...
XVIII. On the Conjunction of Love to God, and Love towards
1. That the two Trees in the Garden of Eden, one of Life and
the other of the Knowledge of Good and Evil, signify
the Free-will which Man enjoyeth in Respect to Spi-
II. That Man is not Life, but a Recipient of Life from God..... 470
III. That Man, during his Abode in the World, is held in the
Midst between Heaven and Hell, and thus in a Spiritual
Equilibrium, in which Free-will consists
IV. That it appears plainly, from the Permission of Evil, which
every one experiences in his Internal Man, that he hath
Free-will in Spiritual Things
V. That without Free-will in Spiritual Things, the Word would
be of no manner of Use, consequently the Church would
be a Nop-entity.....
VI. That without Free-will in Spiritual Things, Man would
self by Reciprocation with the Lord; and consequently
there would be no Imputation, but mere Predestination,
which is shocking and detestable
VII. That without Free-will in Spiritual Things, God would be
chargeable as the Cause of Evil, and consequently there
would be no Imputation...
VIII. That every Spiritual Principle of the Church, when it is
admitted, and is received with Freedom, remains, but
IX. That the Will and the Understanding of Man enjoy this
Freedom of Determination but that the Commission
of Evil, both in the Spiritual and Natural World, is res-
trained by Laws, or else Society would perish in both.. 497
X. That if Man were destitute of Free-will in Spiritual Things,
it would be possible for all Men throughout the whole
World, in the Compass of one Day, to be induced to be-
lieve in the Lord; but the Reason why this is impossible
is, because Nothing remains with Man, but what is
received with Free-will
I. That Repentance is the first Constituent of the Church in Man 510
II. That Contrition, which at the present day is said to precede
Faith, and to be followed by Evangelical Consolation,
is not Repentance....
III. That the mere Lip-Confession of being a Sinner is not Re-
IV. That Man is born with a propensity to Evils of all kinds,
and that unless he remove them in part by Repentance,
he remains in them, and whosoever remains in them
cannot be saved
V. That the Knowledge of Sin, and the discovery of some par-
ticular Sin in a Man's Self, is the Beginning of Repen-
VI. That actual Repentance consists in a Man's examining him-
self, in knowing and acknowledging his Sins, supplicat-
ing the Lord, and in beginning a new Life....... 528
VII. That true Repentance consists in a Man's examining not
only the Actions of his Life, but also the Intentions of
his Will ....
VIII. That they also do the Work of Repentance, who though
OF REFORMATION AND REGENERATION........
1. That unless a Man be born again, and as it were created anew,
he cannot enter into the Kingdom of God.
II. That the New Birth or Creation is effected by the Lord
alone, through Charity and Faith, as two means, during
III. That since all are redeemed, all have a Capacity to be re-
generated, every one according to his State...... ... 579
IV. That the several Stages of Regeneration of man answer to
his Natural Conception, Gestation in the Womb, Birth,
V. That the first act of the New Birth is called Reformation,
which is an act of the Understanding ; and the second
act is called Regeneration, which is an act of the Will,
and thence of the Understanding...
VI. That the Internal Man is first to be reformed, and by it the
External, and that thus Man is regenerated........... 591
VII. That when this takes place there arises a Combat between
the Internal and External Man, and then whichsoever
conquers, hath dominion over the other...
VIII. That the Regenerate Man has a new Will, and a new
IX. That a regenerate Man is in Communion with the Angels of
Heaven, and an Unregenerate Man is in Communion with
Spirits of Hell.......
X. That in Proportion as a Man is Regenerated, his Sins are re-
moved, and that this removal is what is meant by the
Remission of Sins...
ON IMPUTATION ......
I. That Imputation, and the Faith of the present Church, which
alone is said to justify, are one thing...
II. That the Imputation, which belongs to the Faith of the pre-
sent time, is two-fold, the one part relating to the Merit
of Christ, and the other to Salvation as its consequence. 628
III. That the Faith which is imputative of the Merit and Righ-
teousness of Christ the Redeemer, first took its rise from
the Decrees in the Council of Nice, concerning Three
Divine Persons from Eternity, which Faith, from that
time to the present, bas been received by the whole
IV. That Faith imputative of the Merit of Christ was not known
in the Apostolic Church, wbich preceded the Council
of Nice, neither is it declared or signified in any part of
V. That an Imputation of the Merit and Righteousness of Christ
VI. That there is such a thing as Imputation, but then it is an Iin- .
putation of Good and of Evil, and at the same time of
VII. That the Faith and Imputation of the New Church cannot
be together with the Faith and Imputation of the former
Church; and that in case they were together, such a
Collision and Conflict would ensue, as to prove fatal to
every principle of the Church in Man...
VIII. That the Lord imputeth Good to every Man, and that Hell
imputeth Evil to every Man...
IX. That Faith, with whatsoever principle it conjoins itself, pas-
ses sentence accordingly; if a True Faith conjoineth it-
self with Goodness, the sentence is for Eternal Life, but
if Faith conjoineth itself with Evil, the Sentence is for
Eternal Death .....
X. That Thought is imputed to no one, but Will..
I. That without a Knowledge of the Spiritual Sense of the Word,
no one can know what the two Sacraments, Baptism,
and the Holy Supper, involve and effect......
II. That by Washing, which is called Baptism, Spiritual Washing
is meant, which is a Purification from Evils and Falses,
and thus Regeneration...
III. That as Circumcision of the Heart was represented by the
Circumcision of the Foreskin, Baptism was instituted in
lieu of it, to the End that an Internal Church might suc-
ceed the External, in which all and every thing was a
re of the Internal Church.......
IV. That the first Use of Baptism is Introduction into the
Christian Church, and Insertion at the same time among
Christians in the Spiritual World
V. That the second use of Baptism is, that the Christian may
know and acknowledge the Lord Jesus Christ the Re-
deemer and Saviour, and may follow Him.......
VI. That the third and final Use of Baptism is, that Man may be
VII. That by the Baptism of John, a way was prepared that Je-
hovah the Lord might come down into the World, and
accomplish the Work of Redemption ...
OF THE HOLY SUPPER...
I. That it is impossible for any one, without an acquaintance with
the Correspondences of Natural Things with Spiritual,
to know the Uses and Benefits of the Holy Supper...... ib.
II. That an acquaintance with Correspondences serves to discover
what is meant by the Flesh and Blood of the Lord, and
that the same is signified by the Bread and Wine; viz.
that by the Flesh of the Lord and by the Bread, is under-
stood the Divine Good of His Love, and likewise all the
Good of Charity; and that by the Blood of the Lord and
by the Wine is understood the Divine Truth of His Wis-
dom, and likewise all the Truth of Faith ; and that by
eating is signified appropriation....
III. That by understanding what has been said above, it may be
clearly comprehended, that the Holy Supper contains,
both universally and singularly, all things of the Church,
and all things of Heaven...