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142. (Verse 15) So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate. That this signifies those who separate good from truth, or charity from faith, which is contrary to Divine order, is evident from what was said and shown above, n. 107, where similar words occur. To which must be added, that those who separate truth from good, or faith from charity, turn away from themselves all influx of heaven into the good works which they do, in consequence of which their good works are not good; for heaven flows in, that is the Lord, through heaven, into the good of man's love, therefore he who casts out the good of charity from the doctrine of the church, and instead of it receives only those things which are said to belong to faith, is excluded from heaven, the truths pertaining to him not having life. And it is the life of truth, which is good, that conjoins, but not truth without life, or faith without charity. (But more may be seen concerning these things in The Doctrine of the New Jerusalem, where it treats concerning charity, n. 84-107, and concerning faith, n. 108-122.)
142. Verse 107, where similar words occur. To which this is to be added: That those who separate truth from good, or faith from charity, turn away from themselves all influx of heaven into the goods they do, in consequence of which their goods are not good; for heaven flows in, that is, the Lord through heaven, into the good of man's love; he, therefore, that rejects the good of charity from the doctrine of the church, and receives instead only those things that are called matters of faith, is shut out of heaven; truths with such have no life; and it is the life of truth, which is good, that conjoins, but not truth without life, or faith without charity. (But more on these subjects in The Doctrine of the New Jerusalem where it treats of Charity 84-107, and of Faith, n 108-122)
142. (Vers. 15.) "Ita habes tu tenentes doctrinam Nicolaitarum, quod odi." - Quod significet illos qui separant bonum a vero seu charitatem a fide, quod est contra Divinum ordinem, constat ex illis quae supra (n. 107) dicta et ostensa sunt, ubi similia. Quibus addendum est, quod qui separant verum a bono seu fidem a charitate, avertant a se omnem influxum caeli in bona quae faciunt, unde bona illorum non sunt bona; influit enim caelum, hoc est, per caelum Dominus, in bonum amoris hominis; quapropter qui rejicit bonum charitatis a doctrina ecclesiae, et loco ejus recipit illa solum quae vocantur fidei, exclusus est e caelo; vera apud illum non habent vitam; ac vita veri, quae est bonum, conjungit; non autem verum absque vita, seu fides absque charitate. (Sed plura de his videantur in Doctrina Novae Hierosolymae, ubi De Charitate, n. 84-107, et De Fide, n. 108-122.)