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1150. And cinnamon and incense.- That these signify worship from celestial love, profaned, is evident from the signification of cinnamon, which denotes the good of celestial love, of which we shall speak presently; and from the signification of incense or perfume, which denotes the truth of celestial love, which truth is the good of wisdom, because it is from the good of celestial love.
Worship from celestial love is signified, because in this verse those things that belong to worship are enumerated, while those things that belong to doctrine are enumerated in the former verse. That those things that belong to worship are here signified, is evident from what follows, and it can also be seen from the enumeration of so many particulars; this would not have been done, but for the purpose of describing the profanation of every thing belonging to worship from first to last. There is this distinction between doctrine and worship, that doctrine teaches how God ought to be worshipped, and how man ought to live, in order that he may depart from hell, and draw near to heaven; but these things are accomplished by worship, for worship is oral as well as actual.
[2] The reason why cinnamon signifies celestial love, is that it is the most excellent of aromatics, and on this account the anointing oil of holiness was prepared from it together with other aromatics, as in Exodus (30:23, 24). The anointing oil of holiness signified the Divine Love, and the aromatics, which were noble myrrh, aromatic cinnamon, sweet cane and cassia, signified the Divine Wisdom, which, together with the oil of the olive, signified the Divine Wisdom united to the Divine Love of the Lord. The Divine Wisdom was signified by those aromatics, because odour signifies perception, and perception pertains to wisdom. As this was signified by the oil of anointing, therefore every thing serving for worship was sanctified thereby, as the altar, the tent of meeting, the ark with the propitiatory and cherubs, similarly Aaron's garments of holiness, and Aaron himself. It is therefore evident that cinnamon signifies celestial good, and that incense or perfumes signify those things that proceed from that good, all of which things have reference to truth, and truth in its own form is wisdom. This truth is called the good of wisdom, because it derives its essence from the good of celestial love. That worship from that love is profaned, is evident from what has been said previously concerning the profanation of all things of doctrine. And when every thing belonging to doctrine is profaned, then every thing belonging to worship is also profaned, for worship is from doctrine and according to doctrine.
[3] Continuation concerning the Athanasian Creed.- The fourth law of the Divine Providence is, That the understanding and will ought not to be in the least compelled by another, since all compulsion takes away freedom; but that man ought to compel himself, for to compel one's self is to act from freedom. Man's freedom belongs to his will; from the will it exists in the thought of the understanding, and by means of the thought it shows itself in the speech and in the action of the body. For a man says, when he wills any thing from freedom, "I choose to think this, I choose to speak this, and I choose to do this." From freedom of will he has also the power to think, speak, and act, for the will gives this power, because it is free. Since freedom belongs to man's will, it belongs also to his love, for nothing else in man constitutes freedom but the love which belongs to his will. The reason of this is, that love is the life of man; for man is of the same quality as his love, consequently that which proceeds from the love of his will, proceeds also from his life. Hence it is evident, that freedom belongs to man's will, to his love, and to his life, consequently that it makes one with his proprium, and with his nature and disposition.
[4] Now, because the Lord desires that everything which comes from Himself to man, should be appropriated to man as if it were his own - for otherwise there would be in man no means of reciprocation by which conjunction is effected - therefore it is a law of the Divine Providence, that the understanding and will of man should not be at all compelled by another. For who has not the power to think and will both evil and good? against the laws and in conformity with them? against the king and in agreement with him? even against God and in obedience to God? But he is not allowed to speak and do everything that he thinks and wills; for there are fears which compel externals, but not internals. The reason is, that externals must be reformed by internals, and not internals by externals; for the internal enters by influx into the external, but not the external into the internal. Internals also belong to man's spirit, and externals to his body; and because the spirit of man is to be reformed, therefore it is not compelled. There are fears that compel internals, or the spirit of man, but they are those only which enter by influx from the spiritual world, and refer on the one hand to the punishments of hell, and, on the other, to the loss of favour with God. But fear of the punishments of hell is an outward fear belonging to the thought and will, whereas the fear of the loss of favour with God is an inward fear belonging to these; it is that holy fear which adds and joins itself to love, and which at length forms one essence with it. It resembles the case of one man who loves another, whom, from his love towards him, he is fearful of injuring.
1150. Verse 13. And cinnamon and incense signifies profaned worship from celestial love. This is evident from the signification of "cinnamon," as being the good of celestial love (of which presently); also from the signification of "incense or perfume," as being the truth of celestial love, which truth is the good of wisdom because it is from the good of celestial love. Worship from celestial love is meant because in this verse things relating to worship are enumerated, while in the former verse the things relating to doctrine were enumerated. That things relating to worship are here signified can be seen from what follows, and also from this, that so many particulars are enumerated, which would not have been done except to describe the profanation of all things of worship from first to last. There is this distinction between doctrine and worship, that doctrine teaches how God must be worshiped, and how man must live that he may withdraw from hell and draw near to heaven; but this is effected by worship, since worship is actual as well as oral.
[2] "Cinnamon" signifies celestial love because it is a most excellent aromatic, and for this reason the oil for holy anointing was prepared from this and other aromatics (as may be seen Exodus 30:23, 24); and the oil for holy anointing signified the Divine love, and the aromatics, which were pure myrrh, aromatic cinnamon, sweet calamus, and cassia, signified the Divine wisdom, and when united with the oil of olive signified the Lord's Divine wisdom united to His Divine love. The Divine wisdom was signified by those aromatics, because "odor" signifies perception, and perception belongs to wisdom. As this was the signification of the oil of anointing, all things that were to serve for worship were sanctified by it, as the altar, the Tent of meeting, the ark with the mercy-seat and cherubs, also Aaron's garments of holiness, and Aaron himself. This makes evident that "cinnamon" signifies celestial good, and "incense or perfumes" signifies such things as proceed from that good, all of which have reference to truth, and truth in its form is wisdom. And because this truth derives its essence from the good of celestial love it is called the good of wisdom. That the worship from that love has been profaned is evident from what has been said above about the profanation of all things of doctrine; and when all things of doctrine have been profaned all things of worship are also profaned, since worship is from doctrine and according to doctrine.
(Continuation respecting the Athanasian Faith)
[3] 4. The fourth law of the Divine providence is, That the understanding and will must not be compelled in the least, since all compulsion by another takes away freedom, but man should compel himself-for to compel oneself is from freedom. Man's freedom belongs to his will, and from the will it is in the thought of the understanding, and through the thought in the speech of the lips and in the action of the body. For when a man wills anything from freedom he says, I will to think this, I will to speak this, and I will to do this. Moreover, from the freedom of the will man has the ability to think, to speak, and to act; for the will gives this ability, because it gives freedom. Since freedom belongs to man's will it also belongs to his love, since nothing constitutes freedom in man except the love that is of his will; and for this reason that love is man's life; for man is such as his love is; consequently whatever goes forth from the love of his will goes forth from his life. This makes clear that freedom belongs to man's will, to his love, and to his life, consequently that it makes one with what is his own [proprium] and with his nature and disposition.
[4] Now because it is the Lord's will that everything that comes from Himself to man should be appropriated to man as if it were his own, since otherwise there would be in man no reciprocal by which conjunction is effected, so it is a law of the Divine providence that man's understanding and will should not be compelled in the least by another. For who is not able to think and will evil or good, against the laws or with the laws, against the king or with the king, and even against God or with God? Yet man is not allowed to speak and do everything that he thinks and wills. There are fears that compel the externals, but they do not compel the internals; and for the reason that the externals must be reformed by means of the internals, and not the internals by means of the externals; for what is internal flows into what is external, and not the reverse. Moreover, internals belong to man's spirit, and externals to his body, and as it is the spirit of man that must be reformed the spirit is not compelled.
[5] Nevertheless, there are fears that compel man's internals or his spirit, but they are only such fears as flow in from the spiritual world, and which relate on the one hand to the punishments of hell, and on the other to the loss of favor with God. But fear on account of the punishments of hell is an external fear of the thought and will, while the fear of the loss of favor with God is an internal fear of the thought and will, and is the holy fear that adds and conjoins itself to the love, with which at length it makes one essence. It is like one who loves another and from love fears to injure him.
1150. 1
[Vers. 13.] "Et cinnamomum at suffimenta." - Quod significet cultum ex amore caelesti profanatum, constat ex significatione "cinnamomi", quod sit bonum amoris caelestis (de qua sequitur); et ex significatione "suffimenti" seu odoramenti, quod sit verum amoris caelestis, quod verum, quia est ex bono amoris caelestis, est bonum sapientiae. Quod sit cultus ex amore caelesti, est quia in hoc versu enumerantur illa quae cultus sunt, in versu priori autem enumerata sunt quae doctrinae sunt; quod illa quae cultus sunt hic significentur, constare potest ex sequentibus, ac videri ex eo, quod tot species enumerentur; quod non factum fuisset, nisi per illas describeretur quod omnia cultus a primis ad ultima profanata sint. Doctrina et cultus distinguuntur per id, quod doctrina doceat quomodo Deus colendus sit, et quomodo homo victurus sit ut recedat ab inferno et accedat ad caelum; cultus autem facit illa, nam cultus tam est oralis quam actualis.
[2] Quod "cinnamomum" significet amorem caelestem, est quia est praestantissimum aroma, et ideo ex illo una cum aliis aromatibus oleum unctionis sanctitatis praeparatum est (videatur Exodus 30:23, 24); ac per "oleum unctionis sanctitatis" significabatur Divinus Amor, ac per "aromata", quae erant myrrha nobilis, cinnamomum aromaticum, calamus odoratus, et casia, significabatur Divina Sapientia, quae una cum oleo olivae significabant Divinam Sapientiam unitam Divino Amori Domini; quod per "aromata" illa significata sit Divina Sapientia, est quia per "odorem" significatur perceptio, ac perceptio est sapientiae: quia id significabatur per "oleum unctionis", ideo per illud sanctificabantur omnia quae servirent pro cultu, sicut altare, Tentorium conventus, arca cum propitiatorio et cherubis, tum vestes sanctitatis Aharonis, et quoque ipse Aharon: inde patet quod "cinnamomum" significet bonum caeleste, et quod "suffimenta" seu odoramenta significent talia quae ex illo bono procedunt, quae omnia se referunt ad verum, ac verum in sua forma est sapientia; hoc verum, quia essentiam trahit ex bono amoris caelestis, vocatur bonum sapientiae. Quod cultus ex illo amore profanatus sit, constat ex illis quae de profanatione omnium doctrinae prius dicta sunt; et cum omnia doctrinae profanata sunt, etiam omnia cultus profanata sunt, nam cultus est ex doctrina et secundum illam.
[3] (Continuatio de Fide Athanasiana, et de Domino.)
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(4) Quarta Lex Divinae Providentiae est, Ut intellectus et voluntas ne hilum cogantur, quoniam omne coactum ab alio tollit liberum; sed ut ipse homo se cogat, nam se ipsum cogere est ex libero. – Liberum hominis est ejus voluntatis, ex voluntate est in intellectus cogitatione, et per hanc est in oris loquela, et in corporis actione: dicit enim homo, dum aliquid ex libero vult, "Volo hoc cogitare", "Volo hoc loqui", et "Volo hoc agere." Ex libero voluntatis est quoque homini facultas cogitandi, loquendi et agendi; voluntas dat illam, quia liberum. Quoniam liberum est voluntatis hominis, est quoque ejus amoris; non aliud apud hominem facit liberum quam amor qui est voluntatis ejus: causa est, quia amor est vita hominis: homo enim talis est qualis est ejus amor; ideo quod procedit ex amore voluntatis ejus hoc procedit ex vita ejus. Inde patet quod liberum sit voluntatis hominis, sit amoris ejus, et sit vitae ejus, consequenter quod unum faciat cum proprio, cumque natura et indole ejus.
[4] Nunc quia Dominus vult ut omne quod ab Ipso ad hominem venit, approprietur homini sicut ejus, nam alioqui in homine non foret reciprocum per quod conjunctio, ideo lex providentiae Divinae est ut intellectus et voluntas hominis ne hilum ab alio cogantur; quis enim non potest cogitare et velle malum et bonum, contra leges et cum legibus, contra regem et cum rege, immo contra Deum et cum Deo sed non licet ei loqui et facere omnia quae cogitat et vult. Sunt timores qui externa cogunt, sed illi non interna; causa est, quia externa reformanda sunt per interna, et non interna per externa, internum enim influit in externum et non vicissim: interna etiam sunt spiritus hominis, et externa sunt corporis ejus; et quia spiritus hominis reformandus est, ideo hic non cogitur.
[5] Sunt usque 3
timores qui cogunt interna seu spiritum hominis, sed non alii quam timores e mundo spirituali influentes, qui sunt ab una parte pro poenis inferni, et altera pro non gratia apud Deum: sed timor pro poenis inferni, est externus cogitationis et voluntatis; timor autem pro non gratia apud Deum est internus illarum, et est timor sanctus qui se addit et conjungit amori, cum quo tandem unam essentiam facit; fit sicut qui amat aliquem, quem ex amore timet laedere.
Footnotes:
1. The editors made a correction or note here.
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3. The editors made a correction or note here.