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1155. And horses and carriages.- That these signify worship from truths and goods that are from a rational origin, profaned, is evident from the signification of horses, which denote things intellectual (see above, n. 355, 364, 372, 373, 381, 382, 575, 923), thus also truths which are from a natural origin, for those things, which belong to the understanding, belong to truth and reason; and from the signification of carriages, which denote goods from a rational origin, because they are drawn by horses, which signify truths from that origin. For carriages are a kind of chariot, and chariots signify doctrinals (see above, n. 355), which, when they are drawn by truths, as chariots are by horses, are goods, for doctrines teach truths, and also goods.
[2] The signification of carriages in Isaiah is similar:
"Then shall they bring all your brethren from all nations a gift to Jehovah, upon horses and upon a chariot, and upon arched carriages, and upon mules, and upon swift beasts, to the mountain of my holiness, Jerusalem" (66:20).
Horses, a chariot, arched carriages, mules, and swift beasts, in the spiritual sense, mean things pertaining to doctrine, and thence to the church; for the subject there treated of is a New Church to be established by the Lord. Horses signify intellectual things, a chariot doctrine, arched carriages doctrinals of good, mules rational things, and swift beasts similarly things rational as to good. The brethren, whom they shall bring, signify all who are in the good of charity, and Jerusalem the mountain of holiness signifies the church, in which charity reigns. The reason why these things profaned are here meant, is, that they are said of Babylon, by which is signified the profanation of truth and good.
[3] Continuation concerning the Athanasian Creed.- The sixth law of the Divine Providence is, That man should not be reformed by external, but by internal means; by external means are meant miracles and visions, fears and punishments; by internal means are meant truths and goods from the Word, and from the doctrine of the church, and also looking to the Lord; for these means enter by an internal way, and cast out the evils and falsities which reside within; but external means enter by an external way, and do not cast out evils and falsities, but shut them in. Nevertheless, man is further reformed by external means, provided he has been before reformed by internal means. This follows from the laws above stated, namely, that man is reformed by means of freedom, but not without it, and further, that to compel himself is to act from freedom, but to be compelled is not so. Man is compelled by miracles and visions, and also by fears and punishments; by miracles and visions the external of his spirit, which consists in thinking and willing, is compelled, and by fears and punishments the external of his body, which consists in speaking and acting, is compelled. The latter maybe compelled, because man, nevertheless, thinks and wills freely; but the external of his spirit, which consists in thinking and willing, must not be compelled, for in that case his internal freedom, by means of which he was to be reformed, perishes.
[4] If a man could be reformed by miracles and visions, then all men throughout the whole world would be reformed. It is, therefore, a holy law of the Divine Providence that internal freedom should not, in the least degree, be violated; for by it the Lord enters into man, even into the hell where he is, and by it he there leads him; if man is willing to follow, He brings him out and introduces him into heaven, bringing him there nearer and nearer to Himself. It is in this way only that man is brought out of infernal freedom, which, regarded in itself, is slavery, because from hell, and is introduced into heavenly freedom, which is freedom itself; by degrees this becomes a higher kind, until it attains its highest state, because it proceeds from the Lord, whose will is that man should not be in any way compelled. This is the path along which man's reformation proceeds, but it is a path which miracles and visions would close.
[5] The freedom of man's spirit also is never violated, for this reason, that his evils, both hereditary and actual, may be removed, and this is accomplished when he compels himself, as said above. These evils are removed by the Lord's inspiring him with affection for truth, from which he derives intelligence, and with affection for good, by which he acquires love; for so far as he is in these affections, so far he compels himself to resist evils and falsities. This path of reformation is also closed by miracles and visions, for they persuade and compel belief, and thus cast the thoughts bound, as it were, into a prison. When therefore his freedom is taken away, he has no means from what is interior of removing his evils, for no evil is removed except by such interior means. The evils thus remain shut in, and from their own infernal freedom in which they delight, they continually act in opposition to those truths and those goods which miracles and visions had impressed, and at length dissipate them, calling miracles the interior operations of nature, and visions the insane delusions of a disordered imagination, and truths and goods fallacies and absurdities. Such is the effect which evils shut in produce upon the externals which enclose them. Nevertheless, man, when he thinks only superficially, may possibly believe that miracles and visions, although they persuade, still do not take away freedom of thought; but the fact is that with the unreformed they do take it away, but not with the reformed, for with the former they shut evils in, but not with the latter.
1155. And horses and carriages signifies profaned worship from truths and goods that are from a rational origin. This is evident from the signification of "horses," as being things intellectual (See n. 355, 364, 372, 373, 381, 382, 575, 923), thus also truths that are from a rational origin, for things of the understanding belong to truth and reason. Also from the signification of "carriages" as being goods from a rational origin, because they are drawn by horses, which signify truths from that origin; for carriages are a kind of chariot, and "chariots" signify doctrinals (See n. 355), and when these are drawn by truths, as chariots are by horses, they are goods, for doctrines teach both truths and goods.
[2] "Carriages" have a like signification in Isaiah:
Then shall they bring all your brethren out of all nations a present unto Jehovah, upon horses and upon the chariot, and upon covered carriages, and upon mules, and upon swift beasts, to the mountain of My holiness, Jerusalem (Isaiah 66:20).
"Horses, chariot, covered carriages, mules, and swift beasts" mean in the spiritual sense things of doctrine, and thus of the church, for this treats of a new church to be established by the Lord. For "horses" signify intellectual things, "chariot" doctrine, "covered carriages" doctrinals of good, "mules" things rational, and "swift beasts" things rational as to good; "the brethren" whom they will bring signify all who are in the good of charity, and "Jerusalem the mountain of holiness" signifies the church in which charity reigns. These things profaned are here signified because they belong to Babylon, which signifies the profanation of truth and good.
(Continuation respecting the Athanasian Faith and respecting the Lord)
[3] 6. The sixth law of the Divine providence is, That man is not reformed by external means but by internal means; by external means miracles and visions, also fears and punishments are meant. By internal means truths and goods from the Word and from the doctrine of the church, and looking to the Lord, are meant; for these means enter by an internal way, and cast out the evils and falsities that have their seat within; but external means enter by an external way, and do not cast out evils and falsities, but shut them in. Nevertheless, man may be further reformed by external means when he has previously been reformed by internal means. This follows from the above mentioned laws, namely, that man is reformed by means of freedom, and not without freedom, also that to compel oneself is from freedom, but to be compelled is not, and man is compelled by miracles and visions, and also by fears and punishments; but miracles and visions compel the external of his spirit, which consists in thinking and willing; and fears and punishments compel the external of his body, which consists in speaking and doing. This may be compelled, because man nevertheless thinks and wills freely; but the external of his spirit, which consists in thinking and willing, must not be compelled, for thus perishes his internal freedom by which he is reformed.
[4] If man could have been reformed by miracles and visions, all in the whole world would have been reformed. It is therefore a holy law of the Divine providence that internal freedom should in no way be violated; for by that freedom the Lord enters into man, even into the hell where he is, and by it leads him while in hell, and if he is willing to follow, leads him out of hell and leads him into heaven, and nearer and nearer to Himself in heaven. In this and in no other way is man led out of infernal freedom, which regarded in itself is slavery, because it is from hell, and is led into heavenly freedom, which is freedom itself, becoming by degrees more free, and at length most free, because it is from the Lord who wills that man should not be in the least compelled. This is the way of man's reformation, but this way is closed by miracles and visions.
[5] Nor is the freedom of man's spirit ever violated, to the end that his evils, both hereditary and actual, may be removed; which can be done only when man compels himself, as has been said above. These evils are removed by the Lord by means of the affection of truth inspired in man from which he has intelligence, and by means of the affection of good through which he has love. So far as a man is in these affections, so far he compels himself to resist evils and falsities. And this way of reformation is closed by miracles and visions, for they persuade and compel belief, and thus send the thoughts bound as it were to prison; and when freedom has thus been taken away there can be no ability from the interior to remove evils, for nothing of evil is removed except from the interior. Thus evils remain shut in, and from their infernal freedom, which they love, they continually act against those truths and goods that miracles and visions have repressed, and at length dissipate them, calling miracles the interior operations of nature and visions the deliriums of fantasy, and truths and goods fallacies and mockeries; for such is the action of the evils that are shut in upon the externals that shut them in. And yet superficial thought may lead a man to believe that miracles and visions, although they persuade, do not take away freedom of thinking; but with those not reformed they do take it away, while with the reformed they do not take it away, for with such they do not shut evils in, but with those not reformed they do.
1155. "Et equos et rhedas." - Quod significet cultum ex veris et bonis quae ex origine rationali sunt, profanatum, constat ex significatione "equorum", quod sint intellectualia (de qua [supra] , n. 355, 364 [a] 372 [a] , 373, 381, 382, 575, 923), ita quoque vera quae ex origine rationali sunt, illa enim quae intellectus sunt, veri sunt, ac rationis sunt; et ex significatione "rhedarum", quod sint bona ex origine rationali, quia trahuntur ab equis per quos significantur vera ab illa origine; sunt enim rhedae species currus, et per "currus" significantur doctrinalia (videatur n. 355), quae dum feruntur a veris, sicut currus ab equis, sunt bona, nam doctrinae docent vera, et quoque bona.
[2] Similia per "rhedas" significantur apud Esaiam,
"Tunc adducent omnes fratres vestros ab omnibus gentibus munus Jehovae, super equis, et super curru, et super rhedis cameratis, et super mulis, et super veredariis, ad montem sanctitatis meae, Hieresolymam" (66:20);
per "equos", currum", "rhedas cameratas", "mulos" et "veredarios" in sensu spirituali intelliguntur illa quae doctrinae et inde ecclesiae sunt, nam haec dicta sunt de nova ecclesia a Domino instauranda; per "equos" enim significantur intellectualia, per "currum" doctrina, per "rhedas cameratas" doctrinalia boni, per "mulos" rationalia, et per "veredarios" similiter quoad bona, per "fratres" quos adducent significantur omnes qui in bono charitatis sunt, et per "Hierosolymam, montem sanctitatis" significatur ecclesia in qua charitas regnat. Quod hic significentur illa profanata, est quia sunt Babylonis, per quam significatur profanatio veri et boni.
[3] (Continuatio de Fide Athanasiana, et de Domino.)
(6) Sexta Lex Divinae Providentiae est, Ut homo non reformetur per media externa, sed per media interna: per media externa est per miracula et visiones, tum per timores et poenas, per media interna est per vera et bona ex Verbo, et ex doctrina ecclesiae, et per visum ad Dominum; haec enim media intrant per viam internam, ac ejiciunt mala et falsa, quae intus resident; media autem externa intrant per viam externum, et non ejiciunt mala et falsa, sed includunt illa: at usque homo ulterius reformatur, per media externa, dum prius reformatus est per media interna. – Hoc sequitur a supradictis legibus, nempe his, quod homo per liberum, et non absque libero, reformetur, tum quod se ipsum cogere sit ex libero, non autem cogi; et homo per miracula et per visiones cogitur, et quoque per timores et poenas; sed per miracula et visiones cogitur externum spiritus ejus, quod est cogitare et velle, et per timores et poenas cogitur externum corporis ejus, quod est loqui et facere: hoc cogi potest, quia homo nihilominus libere cogitat et vult; at externum spiritus ejus, quod est cogitare et velle, non cogendum est, sic enim liberum internum ejus, per quod reformabitur, perit.
[4] Si homo per miracula et visiones potuisset reformari, reformarentur omnes in universo terrarum orbe; quare lex sancta Divinae providentiae est, ut liberum internum ne hilum violetur; nam per id Dominus intrat ad hominem usque in infernum, ubi est, ac per id ibi ducit illum, et inde, si vult sequi, educit illum, ac in caelum introducit, et ibi ad Se propius et propius: sic homo et non aliter educitur e libero infernali, quod in se spectatum est servum quia ex inferno, et inducitur in liberum caeleste, quod est ipsum liberum, et fit per gradus liberius, et tandem liberrimum, quia a Domino, qui vult ut homo ne hilum cogatur: haec via est reformationis hominis, sed hanc viam claudunt miracula et visiones.
[5] Liberum spiritus hominis nec usquam violatur etiam propter hunc finem, ut malum tam hereditarium quam actuale ejus possit removeri, quod fit dum homo se ipsum cogit, ut supra dictum est; removentur illa mala a Domino per inspiratam homini affectionem veri, ex qua ei fit intelligentia, et per affectionem boni, per quam ei fit amor; quantum homo in his affectionibus est, tantum se ipsum cogit ad resistendum malis et falsis: hanc reformationis viam etiam claudunt miracula et visiones, persuadent enim et cogunt ad credendum, et sic cogitationes sicut vinctas in carcerem mittunt; inde sublato libero non datur copia ab interiori removendi mala, nihil mali enim removetur nisi ab interiori: sic mala remanent inclusa, quae ex libero suo infernali, quod amant, continue agunt contra illa vera et illa bona quae miracula et visiones impresserunt, et tandem dissipant illa, vocando miracula Naturae interiores operationes, ac visiones phantasiae deliria, ac vera et bona fallacias et ludibria: mala enim inclusa non aliter agunt in externa, quae includunt. Verum enim vero homo, dum modo leviter cogitat, potest credere quod miracula et visiones, tametsi persuadent, usque non tollent liberum cogitandi; attamen apud non reformatos tollunt, apud reformatos autem non tollunt; apud hos enim non includunt mala, sed apud illos.