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974. Because thou hast judged these things. This signifies, by whom it was foreseen that these things would take place, and was provided that the heavens, which are in Divine good and in Divine truth, might not suffer hurt, is evident from the signification of judging those things, as denoting to cause them to be done or come to pass, namely, those which follow, that because they have shed the blood of the saints and of the prophets, He gave them blood to drink. But because these things are said of the Lord, and the Lord never gives any one blood to drink, or gives what is signified by blood to drink, and yet these things, like many similar ones in the Word, are ascribed to the Lord in the sense of the letter, it follows that by these words is meant that it was foreseen by the Lord that such things would take place, and provided that no hurt should be done to the heavens, which are in Divine good and in Divine truth; for the Lord foresees evil and provides good. Such are the things signified by these words in the spiritual sense; or when the natural, which is the exterior, is put off, and the spiritual, which is the interior, is made manifest, consequently, when the thought of the natural man, which is according to appearances, is removed by the spiritual thought of the angels, which is according to the essence of the thing.
It is therefore evident what is the nature of the sense of the letter of the Word, and what that of its spiritual sense; also, what is the nature of human thought, and what that of angelic thought, that is, that they, nevertheless, agree like the internal and external, or like cause and effect, and that the effect or external with man is put off, and the cause or internal with the angels, who are attendant on man, is made known. This is why a holy internal from the angels flows into the external thought of the man who accounts the Word holy, although he is ignorant of it.
Continuation concerning the Fifth Precept:-
[2] When man begins to shun evils and to turn away from them because they are sins, then all the things that he does are good, and also can be called good works, with a difference according to the excellence of uses. For what a man does before he shuns evils as sins and turns away from them as sins are works from the man himself; and because the man's proprium is in them, which is nothing but evil, and because they are done for the sake of the world, therefore they are evil works; but those works that a man does, after he shuns evils as sins and turns away from them, are works from the Lord. And because the Lord is in them, and with Him heaven, they are good works. The difference between works from man, and works from the Lord with man, does not appear to men, but is clear to the angels. The works which are done from man are like sepulchres whitened outwardly, which within are full of the bones of the dead. They are like plates and cups cleansed outwardly, in which are unclean things of every kind. They are like fruits inwardly rotten, yet outwardly fair. Or like nuts and almonds eaten away by worms within, while the shell remains untouched; or like a foul harlot with a fair face. Such are the good works from the man himself, for however good they may appear to be outwardly, they nevertheless within abound in impurities of every kind; for their interiors are infernal, while their exteriors seem heavenly. But as soon as a man shuns evils as sins and turns away from them, then his works are not only outwardly, but also inwardly good; and the more interior they are, the better they are; for the more interior they are, the nearer they are to the Lord. For they are then like fruits, which have a fine flavoured pulp, in the centre of which are sheaths of many seeds, from which new trees, even to whole gardens, may be produced. All the things in his natural man are as eggs, from which swarms of flying creatures may be produced, and successively fill a great part of heaven. In a word, when a man shuns evils and turns away from them as sins, then the works which he does are living, whereas those which he did before were dead. For what is from the Lord is living, and what is from man is dead.
974. Because Thou hast judged these things, signifies by whom it was foreseen that these things would take place, and by whom it was provided that the heavens, which are in the Divine good and in the Divine truth, might not suffer harm. This is evident from the signification of "judging these things," as being to cause them to be done or come to pass, namely, what follows, that "because they have poured out the blood of saints and prophets, He gave them blood to drink." But as this is said respecting the Lord, and the Lord never gives anyone blood to drink, or gives what is signified by "drinking blood," and yet these with many other like things in the Word are attributed in the sense of the letter to the Lord, it follows that these words must be understood to mean that the Lord foresaw that these things would take place, and provided that no harm should be done thereby to the heavens, which are in the Divine good and in the Divine truth. For the Lord foresees evil and provides good. Such are the things signified by these words in the spiritual sense, that is, when the natural, which is the exterior, is put off, and the spiritual, which is the interior, appears; consequently when the thought of the natural man, which is according to appearances, is supplanted by the spiritual thought of the angels, which is according to the essence of the thing. This makes clear what the sense of the letter of the Word is and what its spiritual sense is, also what human thought is and what angelic thought is, namely, that these are in accord like what is internal and what is external, or like a cause and an effect, and that the effect or external that is with man is put off, and the cause or internal that is with the angels who are with man becomes manifest. And this is why a holy internal from the angels flows into the external thought of the man who regards the Word as holy, even when he does not know it.
(Continuation respecting the Fifth Commandment)
[2] When a man begins to shun and turn away from evils because they are sins all things that he does are good, and also may be called good works; with a difference according to the excellence of the uses. For what a man does before he shuns and turns away from evils as sins are works done by the man himself; and as the man's own [proprium], which is nothing but evil, is in these, and they are done for the sake of the world, therefore they are evil works. But the works that a man does after he shuns and turns away from evils as sins are works from the Lord, and because the Lord is in these and heaven with Him they are good works. The difference between works done from man and works done from the Lord in man is not apparent to men's sight, but is clearly evident to the sight of angels. Works done from man are like sepulchers outwardly whitened, which within are full of the bones of the dead. They are like platters and cups outwardly clean, but containing unclean things of every kind. They are like fruits inwardly rotten, but with the outer skin still shining; or like nuts or almonds eaten by worms within, while the shell remains untouched; or like a foul harlot with a fair face. Such are the good works done from man himself, since however good they appear on the outside, within they are full of impurities of every kind; for their interiors are infernal, while their exteriors appear heavenly. But after man shuns and turns away from evils as sins his works are good not only outwardly but inwardly also; and the more interior they are the more they are good, for the more interior they are the nearer they are to the Lord. Then they are like fruits that have a fine-flavored pulp, in the center of which are depositories with many seeds, from which new trees, even to whole gardens, may be produced; but everything and all things in his natural man are like eggs from which swarms of flying creatures may be produced, and gradually fill a great part of heaven. In a word, when man shuns and turns away from evils as sins the works that he does are living, while those that he did before were dead, for what is from the Lord is living, but what is from man is dead.
974. "Quia haec judicasti." - Quod significet a quo praevisum quod haec fierent, et provisum ne damnum inferrent caelis, qui in Divino Bono et in Divino Vero sunt, constat ex significatione "illa judicare", quod sit facere ut fiant seu eveniant; nempe, quae sequuntur, quod "quia effuderunt sanguinem sanctorum et prophetarum, sanguinem eis dederit bibere": sed quia haec de Domino dicta sunt, et Dominus nusquam alicui dat sanguinem bibere, seu dat id quod significatur per "bibere sanguinem", et tamen haec, sicut plura similia in Verbo, in sensu litterae tribuuntur Domino, sequitur quod per illa verba intelligendum sit quod praevisum sit a Domino quod haec fierent, et provisum ne per id damnum fieret caelis, qui in Divino Bono et in Divino Vero sunt; Dominus enim malum praevidet et bonum providet: haec enim per illa verba significantur in sensu spirituali, seu cum exuitur naturale quod exterius est, et apparet spirituale quod interius est; proinde cum cogitatio naturalis hominis, quae est secundum apparentias, excipitur a cogitatione spirituali angelorum, quae est secundum rei essentiam. Inde patet qualis est sensus litterae Verbi et qualis est sensus spiritualis ejus, tum qualis cogitatio humana et qualis cogitatio angelica; quod nempe usque conveniant sicut internum et externum, aut sicut causa et effectus; et quod exuatur effectus seu externum apud hominem, ac sistatur causa seu internum apud angelos qui apud hominem: inde est quod sanctum internum ab angelis usque influat in cogitationem externam hominis qui sanctum habet Verbum, tametsi id nescit.
[2] (Continuatio de Quinto Praecepto.)
Quando homo incipit fugere et aversari mala quia sunt peccata, tunc omnia quae facit bona sunt, et quoque vocari possunt bona opera, cum differentia secundum praestantiam usuum. Nam quae homo facit antequam fugit et aversatur mala ut peccata, sunt opera ab ipso homine, quae, quia in illis est proprium hominis, quod non est nisi quam malum, et est quoque mundus propter quem, ideo sunt mala opera: at illa quae homo facit postquam fugit et aversatur mala ut peccata, sunt opera a Domino, quae, quia in illis est Dominus, et cum Ipso caelum, sunt bona opera. Discrimen operum ab homine et operum a Domino apud hominem, non apparet ad conspectum hominum, sed manifeste ad conspectum angelorum; opera quae ab homine fiunt, sunt sicut sepulcra exterius dealbata, quae Intus sunt plena ossibus mortuorum; sunt sicut patinae et pocula exterius mundata, in quibus sunt immunda omnis generis; sunt sicut fructus intus putres, nitente usque externa cute; aut sicut nuces aut sicut amygdalae intus a vermibus corrosae, putamine usque illibato; aut sicut putida meretrix facie pulchra: talia sunt bona opera ab ipso homine; nam utcunque apparent extrinsecus bona, usque tamen intrinsecus scatent impuritatibus omnis generis; nam interiora eorum sunt infernalia, et exteriora apparent sicut caelestia. At vero postquam homo fugit et aversatur mala ut peccata, tunc sunt opera ejus non modo exterius sed etiam interius bona, et eo plus bona quo interius, nam quo interius eo propius Domino; tunc enim sunt sicut fructus quibus sapida caro est, et in quorum medio sunt thecae plurium seminum, ex quibus novae arbores usque ad hortos enasci possunt; sunt omnia et singula in naturali ejus homine sicut ova, ex quibus catervae volatilium produci possunt, et successive implere multum caeli. Verbo, dum homo fugit et aversatur mala sicut peccata, tunc opera quae facit sunt viva; at quae prius fecerat, fuerunt mortua: vivum enim est quod a Domino, ac mortuum quod ab homine.