46.要知道，最后的审判发生在那些生活在主的时代直到今天的人身上，而不是发生在那些生活在这个时期以前的人身上。因为最后的审判在地球上已经发生过两次；其中一次在圣言中以“大洪水”来描述，另一次是主在世时亲自完成的。这就是主说这些话的意思：
现在这世界受审判，这世界的首领要被赶出去。（约翰福音12:31）
另一处：
我将这些事告诉你们，是要叫你们在我里面有平安。你们可以放心，我已经胜了世界。（约翰福音16:33）
这也是以赛亚书中这些话的意思：
这从以东而来，大步行走，以大能施行拯救的是谁呢？我独自踹酒榨，我发烈怒将他们践踏；他们的胜利溅在我衣服上，因为报仇之日在我心中，我救赎之年已经来到；这样，祂就作了救主。（以赛亚书63:1-8）
这样的经文还有很多。
此前地球上之所以有两次最后的审判，是因为每次审判都发生在教会的末期，如前面论述该主题的章节所说明的（33-39节）；地球上曾有两个早期教会，一个在大洪水之前，一个在大洪水之后。大洪水之前的教会在创世记第一章以天地的新造和伊甸园来描述；它的结束以吃知识树和随之而来的事件来描述；对它的最后审判以大洪水来描述；这一切都是按着圣言的风格通过纯粹的对应来描述的。就内义或灵义而言，“天地的创造”表示一个新教会的建立（参看前面第一章1-5节）；“伊甸园”表示这个属天教会的智慧；“知识树”和“蛇”表示摧毁该教会的记忆知识或事实知识；“大洪水”表示临到那些属于该教会之人的最后审判。
然而，大洪水后的那个教会在圣言的某些经文（如申命记32:7-14和别处）中也有所描述。该教会延伸至亚洲大陆的许多地方，并延续到雅各的子孙后代。当主降世时，它就走到了尽头。于是主向自该教会初次建立以来所有属于它的人，同时向第一个教会的所有余民施行了一次最后的审判。主为这个目的而降世，以使天堂里的一切事物都归入秩序，并通过天堂使地上的一切事物也归入秩序，同时使祂的人身变成神性。若非如此，没有人能得救。在主降临之前，地球上曾有两个教会，这一点在《属天的奥秘》一书的各个地方都已说明；对这些内容的概述可见于本章下面的脚注。我在那本书还说明，主降世是为了使天堂里的一切事物都归入秩序，并通过天堂使地上的一切事物也归入秩序，同时使祂的人身变成神性。地球上的第三个教会是基督教会。现在所论述的最后审判就临到这个教会，同时临到自主的时代以来所有在第一层天堂的人。
脚注：
1.地球上的第一个，也是最古老的教会就是创世记头几章所描述的那个教会；它是一个属天教会，是众教会之首（607，895，920，1121-1124，2896，4493，8891，9942，10545节）。天上那些来自该教会之人的性质（1114-1125节）。他们享有最强、最大的光（1117节）。大洪水之后出现了各种教会，它们统称为古教会（1125-1127，1327，10355节）。古教会延伸至亚洲多少国家（1238，2385节）。古教会之人的性质（609，895节）。古教会是一个代表性教会（519，521，2896节）。该教会在衰落之初的性质（1128节）。上古教会与古教会之间的区别（597，607，640，641，765，784，895，4493节）。希伯所创立的教会被称为希伯来教会（1238，1241，1343，4516，4517节）。古教会与希伯来教会之间的区别（1343，4874节）。建立在雅各后代或以色列人当中的教会（4281，4288，4310，4500，4899，4912，6304，7048，9320，10396，10526，10535，10698节）。施加于以色列人的律例、典章和律法在某种程度上类似于古教会的（4449节）。建立在以色列人当中的教会的代表性仪式与古教会的代表性仪式之间的区别（4288，10149节）。在上古教会，启示直接来自天堂；在古教会，启示通过对应而来；在以色列人当中的教会，启示通过活生生的声音，或直接说话而来；在基督教会则通过圣言而来（10355节）。主是上古教会的神，也是古教会的神，被称为耶和华（1343，6846节）。
2.当主在世时，祂使天堂和地狱里的一切都归入秩序（4075，4287，9937节）。那时主将灵界从大洪水以前的人当中释放出来（1266节）。他们的性质（310，311，560，562，563，570，581，586，607，660，805，808，1034，1120，1265-1272节）。主通过试探和战胜地狱而征服地狱，并使一切都归入秩序，同时荣耀了祂的人身（4287，9937节）。主凭自己，凭自己的能力做这一切（1692，9937节）。主独自争战（8273节）。因此，唯独主成为公义和功德（1813，2025-2027，9715，9809，10019节）。主就这样使祂的人性与神性合一（1725，1729，1733，1737，3318，3381，3382，4286节）。十字架受难是最后的试探和彻底的胜利，祂通过十字架受难荣耀了祂自己，也就是使祂的人身变成神性，并征服地狱（2776，10655，10659，10828节）。就神性本身而言，主不可能受试探（2795，2803，2813，2814节）。这就是为何祂从母亲那里取得一个人身，受试探的，正是这人身（1414，1444，1573，5041，5157，7193，9315节）。祂逐出从母亲那里所遗传来的一切，脱去从她那里所获得的人身，直到最后不再是她的儿子，并披上神性人身（2159，2574，2649，3036，10830节）。主通过征服地狱并荣耀祂的人身而拯救人类（4180，10019，10152，10655，10659，10828节）。
46. It is important to know, though, that the Last Judgment was carried out only on the people who lived from the Lord's time to the present day, and not on the people who lived before that. Last Judgments have in fact previously taken place twice on this planet. One is described in the account of the Flood in the Word; the other was carried out by the Lord when he was in this world. This is the meaning of his statement “Now is the judgment of this world; now the ruler of this world is being cast out” (John 12:31), and in another passage, “These things I have spoken to you so that in me you may have peace. Take heart! I have overcome the world” (John 16:33). Then too, it says in Isaiah,
“Who is this who is coming from Edom, approaching in the immensity of his strength, and having the power to save?” “I have trodden the winepress alone. Therefore I have trodden them in my wrath. Victory over them is spattered on my garments, because the day of vengeance is in my heart and the year of my redeemed has arrived.” Therefore he became the Savior. (Isaiah 63:1-8)
There are also many other such passages.
[2] The reason a Last Judgment has taken place on our planet twice before is that every judgment takes place when the church comes to an end, as has been explained above in its own chapter [33-39]. On this planet there have been two previous churches, one before the Flood and a second one after the Flood. 1The pre-Flood church is described in the account of the new creation of heaven and earth and of paradise 2in the first chapters of Genesis. Its end is described in the account of the eating from the tree of knowledge, with further detail in what follows there. Its Last Judgment is described in the account of the Flood.
These stories are all written in the style of the Word that uses pure correspondences. 3In the inner or spiritual meaning, the creation of heaven and earth means the establishment of a new church (see the first chapter above [1-5]). The paradise in Eden means the heavenly wisdom of that church; the tree of knowledge means the preference for worldly knowledge that eventually destroyed that church, as does the serpent in the same story [Genesis 3:1-15]; and the Flood means the Last Judgment on the people who were part of that church.
[3] The second church, the one that came after the Flood, is also described in various places in the Word, among them Deuteronomy 32:7-14. 4This church spread over much of the Middle East 5and continued among the descendants of Jacob. 6It ended when the Lord came into the world. At that time a Last Judgment was carried out on all the people since the first establishment of that church as well as on some left from the previous church. 7
The Lord came into the world to bring everything in the heavens-and through the heavens, everything on earth-back into order, and to make his human nature divine. If this had not been done, no one could have been saved.
I have explained in various places in Secrets of Heaven that there were two churches on this planet before the Lord's Coming (you may see some of these references in a footnote below). 8Also in that work I have explained that the Lord came into the world to bring back into order everything in the heavens, and through the heavens everything on earth, and to make his human nature divine. 9
The third church on this planet is the Christian church. 10The Last Judgment we are now dealing with was on that church and at the same time on all the people who had been in the first heaven 11since the Lord's time.
Footnotes:
1. This enumeration of two churches is clarified by a footnote Swedenborg adds slightly farther on in the text (in Last Judgment 46:3), which refers to four churches: (1) the “earliest church,” which existed before the Flood; (2) the “early” or “ancient” church, which began immediately after the Flood; (3) the Hebrew church, which began at the time of the biblical personage Eber (see Genesis 10:24-25; 11:14-17; 1 Chronicles 1:18-19); and (4) “the church that was established among the descendants of Jacob, or the children of Israel,” which started at the time of Moses and extended to the Coming of Christ, and is elsewhere called the Israelite or Jewish church. That is, the second church mentioned here as coming after the Flood is often itself distinguished into three churches (see note 10 in Last Judgment 46). Perhaps the distinction is not made here because the final judgment demarcating the transitions between the churches after the Flood is not as clear and significant in the biblical narrative as the transitions marked by the Flood, the Coming of Christ, and the descent of the New Jerusalem. For the most common enumeration of the successive churches in Swedenborg's historical schema, see note 3 in New Jerusalem 4. [LSW]
2. The Latin word here, Paradisum, though translated in literal terms as “paradise,” clearly refers to the Garden of Eden, the setting of Genesis 2:8-3:24. [GFD]
3. On the symbolic nature of the writing of the early chapters of Genesis, see Secrets of Heaven 66. See also note 12 in New Jerusalem 1, on “correspondence.” [Editors]
4. Deuteronomy 32:7-14 is a section of Moses' valedictory address to the Israelites. The section opens (in Deuteronomy 32:7-8) with a charge to “remember the days of old, consider the years long past . . . when the Most High apportioned the nations, when he divided humankind” (New Revised Standard Version). This likely refers to the Genesis narrative immediately following the Flood, which tells of Noah and his three sons, Shem, Ham, and Japheth (Genesis 9:18-29), of the Hebrew Table of Nations (Genesis 10), and of the attempt to build the Tower of Babel, which resulted in the Lord confusing the people's languages and scattering them over the face of the earth (Genesis 11:1-9). Moses' address then turns (in Deuteronomy 32:9-14) to the special share given by God to Jacob, and to the divine protection and sustenance of Jacob in the wilderness. For more on the early, or ancient, church that arose after the Flood, see note 10 in Last Judgment 46. [GFD, LSW]
5. The Latin term translated “Middle East” is orbis Asiatici, literally, “the Asiatic world.” However, it does not refer to the continent now known as Asia but to the geographical world of the Hebrew Bible. This use of the term “Asia” is clearly attested by lists of some of its component lands in passages such as Secrets of Heaven 10177:10; Sacred Scripture 21; Divine Providence 328:2; True Christianity 202. [GFD, JSR]
6. In Swedenborg's use, the expression “the descendants of Jacob” is a term for people of the Jewish faith before the advent of Christianity. It seems to be modeled on the use, very frequent throughout the Bible, of “Jacob” in the sense “the Jewish people.” See, for only a few instances, Numbers 23:7, 10, 21, 23. [SS]
7. The reference to “some left from the previous church” can be explained from statements Swedenborg makes elsewhere that even when a church comes to its end as the primary church on earth, it continues to exist in external form, and to engage in its particular religious practices. Meanwhile, a remnant of good people from the church that is coming to an end forms an initial nucleus for the church that succeeds it. The “previous church” referred to here is the earliest church, which existed before the time represented by the Flood in Genesis 6-8. Secrets of Heaven 407 states that the remnant of the earliest church is depicted by Noah. For more on these remnants of earlier churches and the process of transition from one church to the next, see Secrets of Heaven 468, 530, 1850, 4429:3, 5897; Divine Providence 260. On the term “church” as used by Swedenborg, see note 3 in New Jerusalem 4. [LSW]
8. [Swedenborg note] The first and earliest church on this planet was the one described in the first chapters of Genesis; it was a heavenly church, the finest of them all: 607, 895, 920, 1121, 1122, 1123, 1124, 2896, 4493, 8891, 9942, 10545. What the people of the earliest church are like in heaven: 1114–1125. They live in the best light there: 1117. There were several churches after the Flood, which are collectively referred to as “the ancient church”: 1126, 1127, 1128, 1327, 10355. The ancient church itself was spread across all the countries of the Middle East: 1238, 2385. What the people of the ancient church were like: 609, 895. The ancient church was a church of symbolism: 519, 521, 2896. What the ancient church was like when it began to go into decline: 1128. The difference between the earliest church and the ancient church: 597, 607, 640, 641, 765, 784, 895, 4493. On the church that began with Eber and was called “the Hebrew church”: 1238, 1241, 1343, 4516, 4517. The difference between the ancient church and the Hebrew church: 1343, 4874. On the church that was established among the descendants of Jacob, or the children of Israel: 4281, 4288, 4311, 4500, 4899, 4912, 6304, 7048, 9320, 10396, 10526, 10531, 10698. The statutes, judgments, and laws commanded for the children of Israel were somewhat like those of the ancient church: 4449. How the symbolic rites of the church established for the children of Israel differed from the symbolic rites of the ancient church: 4288, 10149. In the earliest church there was direct revelation from heaven; in the ancient church it came through correspondences; in the church of the children of Israel it came by audible speech; and in the Christian church it came through the Word: 10355. The Lord was God of the earliest church and of the ancient church as well, and was known as Jehovah: 1343, 6846.
9. [Swedenborg note] While the Lord was in the world he brought everything in the heavens and the hells back into order: 4075, 4287, 9937. At that time the Lord also freed the world of spirits from the [evil] people who lived before the Flood: 1266. What they were like: 310, 311, 560, 562, 563, 570, 581, 586, 607, 660, 805, 808, 1034, 1120, 1265–1272. Through his spiritual crises and his victories over them, the Lord gained control over the hells and brought everything back into order; and at the same time he glorified his human nature: 4287, 9937. The Lord did this on his own, or by his own power: 1692, 9937. The Lord alone did this fighting: 8273. By so doing the Lord alone became righteousness and merit: 1813, 2025, 2026, 2027, 9715, 9809, 10019. In this way the Lord united his human nature to his divine nature: 1725, 1729, 1733, 1737, 3318, 3381, 3382, 4286. His last spiritual crisis and final victory was his suffering on the cross; through this he glorified himself—that is, made his human nature divine—and gained control over the hells: 2776, 10655, 10659, 10828. The Lord could not undergo spiritual crisis with respect to his divine nature: 2795, 2813, 2814. That is why the Lord took on a human nature from his mother, a nature that can undergo spiritual crises: 1414, 1444, 1573, 5041, 5157, 7193, 9315. He drove out everything he had inherited from his mother and divested himself of the human nature he had received from her, even to the point that he was no longer her son, and put on a divine-human nature: 2159, 2574, 2649, 3036, 10830. By gaining control over the hells and by glorifying his human nature, the Lord saved humankind: 4180, 10019, 10152, 10655, 10659, 10828.
10. Though the account of the successive churches in Swedenborg's exposition of religious history is consistent throughout his works, the numbering he assigns to them is not. The period before the Flood is depicted as having one church that ended at the time of the Flood, but the treatment of the period after the Flood varies. As Swedenborg says in his footnote a here, “There were several churches after the Flood, which are collectively referred to as ‘the ancient church.'” This period is subdivided into three churches: one spanning the period from the Flood to the time of Eber mentioned in Genesis 11:15-17 (the early, or ancient, church), the second from the time of Eber to the time of Moses (the Hebrew church), and the third beginning with Moses and extending to the Coming of Christ (the Israelite or Jewish church). By this numbering the Christian church would be the fifth. However, Swedenborg most commonly counts the Hebrew church as a second phase of the ancient church, and the Israelite or Jewish church as a third church distinct from the ancient church, making the Christian church the fourth. The current section is unique in his theological writings in counting the Christian church as the third. On the usual schema of churches, see note 3 in New Jerusalem 4. Compare also note 1 above. [RS, LSW]
11. On “the first heaven,” which has been briefly mentioned in Last Judgment 2, see Last Judgment 65-72 and note 1 in New Jerusalem 2. [Editors]
46. It needs to be known that the Last Judgment took place on those who lived between the time of the Lord and the present day, not on those who lived before that date. For on this planet a last judgment has taken place twice before. One was described in the Word by the flood; the other was accomplished by the Lord Himself when He was in the world. This is meant by the Lord's words:
Now is the judgment of this world, now is the prince of this world cast out. John 12:31.
Also:
I have said this to you so that in Me you should have peace; be confident, I have overcome the world. John 16:33.
Also these words in Isaiah:
Who is this who comes from Edom, striding out in the excess of his strength? Mighty [am I] to save. I have trodden the wine-press alone. Therefore I trod them down in my anger. Hence their victory is sprinkled over my clothing. For the day of vengeance is in my heart, and the year of my redeemed has come. Therefore he became a saviour. Isaiah 63:1-8.
There are many other such passages.
[2] The reason why there have been two previous last judgments on this planet is that every judgment occurs at the end of a church, as was shown above in the chapter on this subject [33-39]; and on this earth there have been two earlier churches, the first before the flood, the second after it. The church before the flood is described in the first chapters of Genesis by the new creation of heaven and earth, and by the garden [of Eden]. Its end was described by eating of the tree of knowledge, and the incidents which followed. Its last judgment was described by the flood. All of these were described by straight correspondences after the manner of the Word's style. In the internal or spiritual sense the creation of heaven and earth means the setting up of a new church (see the first chapter [1-5] above). The garden in Eden means the wisdom of that celestial church. The tree of knowledge means the factual knowledge which destroyed that church, and so does the serpent there. The flood means the last judgment on those who belonged to that church.
[3] The second church, however, which came after the flood, is also described in several passages of the Word (such as Deuteronomy 32:7-14 and elsewhere). This extended over much of the Asian continent, and was continued by the descendants of Jacob. It came to an end when the Lord came into the world. He then carried out a last judgment on all who had lived from the date on which that church was first set up, and at the same time on all the survivors of the first church. The Lord's purpose in coming into the world was to reduce to order everything in the heavens, and by their means everything on earth, and at the same time to make His human Divine. No one could have been saved if this had not been done. The existence of two churches on this earth before the Lord's coming was demonstrated in various passages of ARCANA CAELESTIA; a summary of these will be found in the notes at the end of this chapter. 1It was also shown that the Lord came into the world to reduce to order everything in the heavens and by their means everything on earth, and to make His human Divine. 2
The third church on this earth is the Christian. It was on this, and at the same time on all in the first heaven from the time of the Lord, that the last judgment now being described took place.
Footnotes:
1. The first and most ancient church on this earth was that described in the first chapters of Genesis; this was above all a celestial church (607, 895, 920, 1121-1124, 2896, 4493, 8891, 9942, 10545). The nature in heaven of those who come from that church (1114-1125). They enjoy the strongest light (1117). There were various churches after the flood, which are collectively called the Ancient church (1125-1127, 1327, 10355). Through how many kingdoms in Asia the Ancient church spread (1238, 2385). The nature of the people in the Ancient church (609, 895). The Ancient church was a representative church (519, 521, 2896). The nature of this church at the beginning of its decline (1128). The difference between the Most Ancient and the Ancient church (597, 607, 640, 641, 765, 784, 895, 4493). The church started by Eber, called the Hebrew church (1238, 1241, 1343, 4516, 4517). The difference between the Ancient church and the Hebrew church (1343, 4874). The church established among the descendants of Jacob or the Children of Israel (4281, 4288, 4310, 4500, 4899, 4912, 6304, 7048, 9320, 10396, 10526, 10535, 10698). The rules, judgments and laws which were imposed on the Children of Israel were in part similar to those of the Ancient church (4449). The differences in representative rituals in the church established among the Children of Israel and those of the Ancient church (4288, 10149). In the Most Ancient church revelation was directly from heaven; in the Ancient church by means of correspondences; in the church among the Children of Israel by direct speech, and in the Christian church by means of the Word (10355). The Lord was the God of the Most Ancient church and also the Ancient church, being called Jehovah (1343, 6846).
2. When the Lord was in the world, He reduced to order everything in the heavens and the hells (4075, 4287, 9937). The Lord then set free the spiritual world from the people who lived before the flood (1266). Their nature (310, 311, 560, 562, 563, 570, 581, 586, 607, 660, 805, 808, 1034, 1120, 1265-1272). By temptations and victories over them the Lord subdued the hells and reduced everything to order, at the same time glorifying His human (4287, 9937). The Lord did this of Himself, that is, by His own power (1692, 9937). It was the Lord alone who fought (8273). As a result the Lord alone became righteousness and merit (1813, 2025-2027, 9715, 9809, 10019). The Lord thus united His human with the Divine (1725, 1729, 1733, 1737, 3318, 3381, 3382, 4286). The passion on the cross was the last temptation and the complete victory by which He glorified Himself, that is, made His human Divine, and subdued the hells (2776, 10655, 10659, 10828). The Lord could not be tempted in respect of the Divine itself (2795, 2803, 2813, 2814). That was why He took upon Himself the human derived from His mother, and it was this which was subject to temptations (1414, 1444, 1573, 5041, 5157, 7193, 9315). He cast out everything He inherited from His mother and stripped off the human He had from her, until He was at last no more her son, and He put on the Divine Human (2159, 2574, 2649, 3036, 10830). By subduing the hells and glorifying His human the Lord saved mankind (4180, 10019, 10152, 10655, 10659, 10828).
46. But it is to be known that the Last Judgment was effected upon those who had lived from the Lord's time to this day, but not upon those who had lived before. For a Last Judgment had twice before existed on this earth; one which is described in the Word by "the flood," the other was effected by the Lord Himself when He was in the world, which is also meant by the Lord's words:
Now is the judgment of this world, now is the prince of this world cast out (John 12:31);
and in another place:
These things I have spoken unto you that in Me ye may have peace; be of good cheer, I have overcome the world (John 16:33);
and also by these words in Isaiah:
Who is this that cometh from Edom, walking in the multitude of His strength, great to save? I have trodden the wine-press alone, therefore I have trodden them in My anger; whence their victory is sprinkled upon My garments, for the day of vengeance is in My heart, and the year of My redeemed has come; therefore He became a Savior (Isaiah 63:1-8); and in many other places. A Last Judgment has twice before existed on this earth, because every judgment exists at the end of a church, as shown above in an article for the purpose, and there have been two churches on this earth, one before the flood, and one after it. The church before the flood is described in the first chapters of Genesis by the new creation of the heaven and the earth, and by paradise; its end, by the eating of the tree of science, and the subsequent particulars; and its Last Judgment by the flood; the whole by mere correspondences, according to the style of the Word; in the internal or spiritual sense of which, by "the creation of the heaven and the earth," the institution of a new church is meant, see the first article; by "the paradise in Eden," its celestial wisdom; by "the tree of science," and by "the serpent," the scientific which destroyed it; and by "the flood," the Last Judgment upon the men of whom it consisted. But the other church, which was after the flood, is also described in certain passages in the Word (as in Deuteronomy 32:7-14), and elsewhere. This church was extended through much of the Asiatic world, and was continued with the posterity of Jacob. Its end was, when the Lord came into the world. A Last Judgment was then effected by Him upon all who belonged to that church from its first institution; and, at the same time, upon the residue from the first church. The Lord came into the world for that end, to reduce all things in the heavens into order, and through the heavens all things on earth, and at the same time to make His Human Divine; for if this had not been done, no one could have been saved. That there were two churches on this earth before the Lord's coming is shown in various passages in the Arcana Caelestia, a collection of which may be seen below; 1and that the Lord came into the world to reduce all things in the heavens into order, and through them all things on earth, and to make His Human Divine. 2The third church on this earth is the Christian. Upon this church, and, at the same time, upon all those who had been in the first heaven since the Lord's time, the Last Judgment of which I now treat, was effected.
Footnotes:
1. The first and Most Ancient Church on this earth was that which is described in the first chapters of Genesis, and it was a celestial church, the chief of all the churches (607, 895, 920, 1121-1124, 2896, 4493, 8891, 9942, 10545). Their quality they who were of that church are in heaven (1114-1125). They are in the greatest light there (1117). There were various churches after the flood, which are called in one word, the Ancient Church (1125-1127, 1327, 10355). Through what kingdoms of Asia the Ancient Church was extended (1238, 2385). The quality of the men of the Ancient Church (609, 895). The Ancient Church was a representative church (519, 521, 2896). What the quality of the Ancient Church was, when it began to decline (1128). The distinction between the Most Ancient and Ancient Church (597, 607, 540, 541, 765, 784, 895, 4493). Of the church that commenced from Eber, which was called the Hebrew church (1238, 1241, 1343, 4516, 4517). The distinction between the Ancient and the Hebrew church (1343, 4874). Of the church instituted among the posterity of Jacob, or sons of Israel (4281, 4288, 4310, 4500, 4899, 4912, 6304, 7048, 9320, 10396, 10526, 10535, 10698). The statutes, judgments and laws, which were commanded among the sons of Israel, were in part like those which existed in the Ancient Church (4449). In what manner the representative rites of the church which was instituted among the sons of Israel, differed from the representative rites of the Ancient Church (4288, 10149). In the Most Ancient Church there was immediate revelation from heaven; in the Ancient Church revelation by correspondences; in the church among the sons of Israel, by a living voice; and in the Christian church by the Word (10355). The Lord was the God of the Most Ancient Church, and also of the Ancient Church, and was called Jehovah (1343, 6846).
2. The Lord, when He was in the world, reduced all things in the heavens and in the hells into order (4075, 4287, 9937). The Lord then freed the spiritual world from the antediluvian (1266). Their quality (310, 311, 560, 562, 563, 570, 581, 586, 607, 660, 805, 808, 1034, 1120, 1265-1272). The Lord by temptations and victories subjugated the hells, and reduced all things into order, and at the same time glorified His Human (4287, 9937). The Lord effected this by Himself, or by His own Power (1692, 9937). The Lord alone fought (8273). Hence the Lord alone became righteousness and merit (1813, 2025-2027, 9715, 9809, 10019). Thus the Lord united His Human with the Divine (1725, 1729, 1733, 1737, 3318, 3381, 3382, 4286). The passion of the cross was the last temptation, and plenary victory, by which He glorified Himself, that is, made His Human Divine, and subjugated the hells (2776, 10655, 10659, 10828). The Lord could not be tempted as to the Divine Itself (2795, 2803, 2813, 2814). Therefore He assumed a human from the mother, into which He admitted temptations (1414, 1444, 1573, 5041, 6157, 7193, 9315). He expelled whatever was hereditary from the mother, and put off the human He received from her, even until He was her son no longer, and He put on the Human Divine (2159, 2574, 2649, 3036, 10830). The Lord saved men by the subjugation of the hells, and the glorification of His Human (4180, 10019, 10152, 10655, 10659, 10828).
46. Sed sciendum est, quod ultimum judicium factum sit super illos qui vixerunt a tempore Domini ad hunc diem, non autem super illos qui antea vixerunt. In hac tellure enim ultimum judicium prius bis exstiterat; unum quod in Verbo describitur per "diluvium;" alterum ab Ipso Domino cum fuit in mundo, quod etiam intelligitur per Domini verba,
"Nunc judicium est mundi hujus, nunc princeps mundi hujus ejicitur foras" (Johannes 12:31 1);
Et alibi,
"Haec locutus sum vobis, ut in Me pacem habeatis;... confidite, Ego vici mundum" (Johannes 16:33):
Et quoque per haec apud Esaiam,
"Quis hic qui venit ex Edom,... incedens in multitudine roboris... magnus ad salvandum; torcular calcavi solus,... propterea calcavi eos in ira mea unde sparsa est victoria eorum super vestes meas; nam dies vindictae in corde meo, et annus redemptorum meorum venit; ideo factus est in Salvatorem" (Esaiam 63:1-8):
Et alibi pluries. Quod bis in hac tellure prius exstiterit ultimum judicium est causa, quia omne judicium existit in fine ecclesiae (ut supra in suo articulo ostensum est); et in hac tellure fuerunt binae ecclesiae, prima ante diluvium, et altera post diluvium. Ecclesia ante diluvium describitur in primus capitibus Geneseos per novam creationem caeli et terrae, et per paradisum; et ejus finis per esum ex arbore scientiae, ac postea in specie; et ejus ultimum judicium describitur per diluvium~ et omnia illa secundum stilum Verbi per meras correspondentias: in cujus sensu interno seu spirituali per "creationem caeli et terrae" intelligitur instauratio novae ecclesiae (videatur supra in primo articulo); per "paradisum in Edene" caelestis illius ecclesiae sapientia; per "arborem scientiae" scientificum quod illam ecclesiam destruxit, simile per "serpentem " ibi; et per "diluvium" intelligitur ultimum judicium super illos qui fuerunt ab illa ecclesia. Altera autem ecclesia, quae fuit post diluvium, describitur etiam aliquibus in locis in Verbo (ut Deuteronomium 32:7-14, et alibi): haec per multum orbis Asiatici extensa fuit, et continuata apud posteros ex Jacobo; finis ejus fuit cum Dominus in mundum venit; ab ipso tunc ultimum judicium factum est super omnes a prima illius ecclesiae instauratione, et simul tunc super residuos a prima ecclesia. Dominus ob illum finem in mundum venit, ut omnia in ordinem redigeret in caelis, et per caelos in terris, et simul ut Humanum suum Divinum faceret; quod nisi factum fuisset, nemo potuisset salvari. Quod binae ecclesiae ante Domini adventum in hac tellure fuerint, ostensum est variis in locis in Arcanis Caelestibus, ex quibus Collecta videantur ad finem hujus articuli: 2, 3et quod Dominus in mundum venerit, ut redigeret omnia in ordinem in caelis et per illos in terris, utque Humanum suum Divinum faceret. 4Tertia ecclesia in hac tellure est Christiana; super hanc, et simul super omnes qui a tempore Domini in primo caelo fuerunt, factum est ultimum judicium de quo nunc agitur.
(EX ARCANIS CAELESTIBUS.)
Footnotes:
"1. 31 pro""3"""2. (Nota Editoris.- Haec Collecta, hic et alibi, in editione nostra, ad inferiorem partem paginae translatae sunt.)3. Quod Prima et Antiquissima Ecclesia in hac Tellure fuerit, quae describitur in primis capitibus Geneseos, et quod illa fuerit ecclesia caelestis, omnium praecipua(607, 895, 920, 1121-1124, 2896, 4493, 8891, 9942, 10545).
Quales illi, qui ab illa ecclesia fuerunt, in caelo sunt (1114-1125). Quod ibi in summa luce sint (1117).
Quod variae ecclesiae fuerint post diluvium, quae una voce Ecclesia Antiqua vocantur (1125-1127, 1327, 10355).
Ipsa Antiqua Ecclesia per quot regna Asiae fuit extensa (1238, 2385).
Quales fuerunt homines Antiquae Ecclesiae (609, 895).
Quod Ecclesia Antiqua fuerit ecclesia repraesentativa (519, 521, 2896).
Qualis Antiqua Ecclesia fuit, cum coepit declinare (1128).
Discrimen inter Ecclesiam Antiquissimam et Antiquam (597, 607, 640-641, 765, 784, 895, 4493).
De ecclesia inchoata ab Ebero, quae Ecclesia Hebraea dicta fuit (1238, 1241, 1343, 4516-4517).
Discrimen inter Ecclesiam Antiquam et Hebraeam (1343, 4874).
De ecclesia instituta apud posteros Jacobi seu filios Israelis 4281, 4288, 4310, 4500, 4899, 4912, 6304, 7048, 9320, 10396, 10526, 10531 (10535?), 10698).
Quod statuta, judicia, leges, quae mandata sunt apud filios Israelis, fuerint quoad partem similia illis quae in Ecclesia Antiqua (4449).
Ritus repraesentativi Ecclesiae apud filios Israelis institutae qualiter differebant a ritibus repraesentativis Antiquae Ecclesiae (4288, 10149).
Quod in Antiquissima Ecclesia fuerit revelatio immediata e caelo; in Antiqua Ecclesia per correspondentias; in Ecclesia apud filios Israelis viva voce, et in Ecclesia Christiana per Verbum (10355).
Quod Dominus fuerit Deus Antiquissimae Ecclesiae, et quoque Antiquae, et vocatus Jehovah (1343, 6848 (6846?)).4. Quod Dominus redegerit omnia in caelis et in infernis in ordinem, cum fuit in mundo (4075, 4286 (4287), 9937).
Quod Dominus tunc liberaverit mundum spiritualem ab antediluvianis (1266).
Quales illi fuerunt (310-311, 560, 562-563, 570, 581, 586, 607, 660, 805, 808, 1034, 1120, 1265-1272).
Quod Dominus per tentationes et victorias subjugaverit inferna, ac redegerit omnia in ordinem, et simul glorificaverit Humanum suum (4287, 9397 (9937?)).
Quod Dominus ex Se seu ex propria potentia id fecerit (1692, 9937).
Quod Dominus solus pugnaverit (8273).
Quod Dominus inde Justitia et Meritum factus sit solus (1813, 2025-2027, 9715, 9809, 10019).
Quod Dominus sic univerit Humanum suum Divino (1725, 1729, 1733, 1737, 3318, 3381-3382, 4286).
Quod Passio crucis fuerit ultima tentatio, et plenaria victoria, per quam Se glorificavit, hoc est, Humanum suum Divinum fecit, ac subjugavit inferna (2776, 10655, 10659, 10829 (10828?)).
Quod Dominus non potuerit quoad ipsum Divinum tentari (2795, 2803, 2813-2814).
Quod ideo assumpserit humanum a matre, in quod admisit tentationes (1414, 1444, 1573, 5041, 5157, 7193, 9315).
Quod expulerit omne hereditarium ex matre, et exuerit humanum ex illa, usque tandem ut non filias ejus esset, et quod induerit Humanum Divinum (2159, 2574, 2649, 3036, 10829 (10830?)).
Quod Dominus per subjugationem internorum, et per glorificationem Humani Sui, salvaverit homines (4180, 10019, 10152, 10655, 10659, 10828).