the fear of God. It is expedient, also, that there should be order amongst the governors, lest any one, through lust or inadvertence, should allow evils against order, and thereby destroy it; and this may be best effected by an appointment of governors of different degrees, higher and lower, amongst whom there shall be subordination.

10,793. Governors in things ecclesiastic, or in the things of heaven appertaining to man, are called priests, and their office the priesthood. But governors in civil concerns, or such as relate to this world, are called magistrates, and their chief, where such a form of government prevails, is called king.

10,794. As to what concerns priests, they ought to teach men the way to heaven, and likewise to lead them. They must teach them according to the doctrine of their Church, and they must lead them to live according to it. Priests who teach truths, and thereby lead to good of life, and thus to the Lord, are the good shepherds of the sheep; but they who teach, and do not lead to good of life, and thus to the Lord, are evil shepherds. These latter are by the Lord called thieves and robbers. (John x. 6-17.)

10,795. Priests ought not to claim to themselves any power over the souls of men, inasmuch as they do not know the state of the interiors of man; still less ought they to claim to themselves the power of opening and shutting heaven, since that power belongs to the Lord alone.

10,796. Priests ought to have dignity and honour on account of the sanctity of their office; but a wise priest gives honour unto the Lord, from whom all sanctity is derived, and not to himself; whereas an unwise priest attributes honour to himself, and takes it from the Lord. They who attribute honour to themselves, on account of the sanctity of their office, prefer honour and gain to the salvation of souls, which they ought to provide for; but they who give honour to the Lord, and not to themselves, prefer the salvation of souls to honour and gain.

10,797. No honour of any employment is in the person, but is adjoined to him according to the dignity of the thing which he administers, and what is adjoined is separate from

the person, and also is separated with the employment. All personal honour is the honour of wisdom and of the fear of the Lord.

10,798. Priests ought to teach the people, and to lead by truths to good of life, but still they must not force any one, since no one can be forced to believe contrary to what he thinks in his heart to be true. He who believes otherwise than the priest, and makes no disturbance, ought to be left in peace; but he who makes disturbance must be separated, for this also is agreeable to the order, for the sake of which the priesthood is established.

10,799. As priests are appointed for the administration of those things which relate to the Divine law or worship, so kings and magistrates are appointed for the administration of those things which relate to civil law and judgment.

10,800. Forasmuch as the king alone cannot administer all things, therefore there are governors under him, to each of whom is given the province of administration, where that of the king cannot be extended. These governors, taken collectively, constitute the royalty, but the king himself is chief.

10,801. The royalty itself is not in the person, but is adjoined to the person; the king who believes that royalty is in his own person, and the governor who believes that the dignity of government is in his own person, is not wise.

10,802. Royalty consists in administering according to the laws of the kingdom, and in judging according to those laws from a principle of justice. The king who respects the laws as above himself, consequently himself as below the law, is wise; but he who respects himself as above the laws, consequently the laws as beneath himself, is not wise.

10,803. The king who respects the laws as above himself, and thereby himself as beneath the laws, places royalty in the law, and the law has dominion over him, for he knows that the law is justice, and all justice as such is Divine. But he who respects the laws as beneath himself, and thus himself above them, places royalty in himself, and believes himself either to be the law, or the law, which is justice, to be from

himself; hence he claims to himself what is Divine, to which, nevertheless, he ought to be in subjection.

10,804. The law, which is justice, ought to be enacted by persons in the realm skilled in law, who are at the same time full of wisdom and the fear of God; and the king and his subjects ought then to live according to it. The king who lives according to the law, which is justice, and therein sets an example to his subjects, is truly a king.

10,805. The king who has absolute power, and believes that his subjects are such slaves that he has a right to their lives and properties, if he exercises such a right, is not a king, but a tyrant.

10,806. The king ought to be obeyed according to the laws of the realm, nor in any wise to be injured by word or deed, for on this the public security depends.

OF CONJUNCTION WITH GOD, IN THE LORD.

10,815. God is one, who is the Creator of the universe and the conservator of the universe; thus who is the God of heaven and the God of earth.

10,816. There are two [things or principles] which make the life of heaven with man, the truth of faith and the good of love; man has this life from God, and nothing at all from man. Wherefore the primary [thing or principle] of the Church is to acknowledge God, to believe in God, and to love Him.

10,817. They who are born within the Church ought to acknowledge the Lord, His Divine and His human, and to believe in Him, and to love Him, for from the Lord is all salvation. This the Lord teaches in John: "He who believeth in the Son hath eternal life; but he who believeth not the Son shall not see life, but the wrath of God abideth with him." (iii. 36.) Again: "This is the will of Him who sent Me, that every one who seeth the Son, and believeth in Him, may have eternal life; and I will raise him up in the last day.” (vi. 40.) Again: "Jesus said, I am the resurrection and the life; he who believes in Me, although he dies, shall live; but every

one who lives and believes in Me, shall not die to eternity." (xi. 25, 26.)

10,818. Wherefore they within the Church, who do not acknowledge the Lord and His Divine, cannot be conjoined with God, and thus cannot have any lot with the angels in heaven. For no one can be conjoined with God but from the Lord and in the Lord. That no one can be conjoined with God but from the Lord, the Lord teaches in John: "No one hath seen God at any time, the Only-begotten Son, who is in the bosom of the Father, He hath brought Him forth to view." (i. 20.) Again: " Ye have never heard the voice of the Father, nor seen His shape." (v. 37.) Again: "No one knoweth the Father but the Son, and he to whom the Son shall be willing to reveal Him." (xi. 27.) And again: “I am the way, the truth, and the life. No one cometh to the Father but by Me." (xiv. 6.) No one can be conjoined with God but in the Lord, the Lord teaches in John: "As the branch cannot bear fruit of itself, except it abide in the vine, so neither can ye, except ye abide in Me, because without Me ye cannot do anything." The reason why no one can be conjoined with God, except in the Lord, is, because the Father is in Him, and they are one; as also He teaches in John: " He who hath seen Me hath seen Him who sent Me. If ye had known Me ye would have known my Father also, and henceforth ye have known Him. He who hath seen Me hath seen the Father. Philip, believest thou not that I am in the Father, and the Father in Me? Believe Me that I am in the Father, and the Father in Me." (xii. 45; xiv. 8-12.) And again: "The Father and I are One; that ye may know and believe that I am in the Father, and the Father in Me." (x. 30, 38.)

10,819. Inasmuch as the Father is in the Lord, and the Father and the Lord are One, and inasmuch as he ought to be believed in, and whoso believeth in Him hath eternal life, it is evident that the Lord is God. That the Lord is God the Word teaches throughout, as in John: "In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by Him, and without Him was not anything made which was made. And the Word was

made flesh and dwelt amongst us, and we saw His glory, the glory as of the Only-begotten of the Father." (i. 1, 3, 14.) And in Isaiah: "A boy is born to us, a Son is given to us, on whose shoulder is the government, and His name shall be called God, Hero, the Father of Eternity, the Prince of Peace." (ix. 5.) And again: "A virgin shall conceive and bring forth, and His name shall be called God with us." (vii. 14; Matt. i. 23.) And in Jeremiah: "Behold the days shall come, when I will raise up to David a just branch, who shall reign a king and shall prosper, and this is His name which they shall call Him, Jehovah our Justice." (xxiii. 5, 6; xxx. 15, 16.)

10,820. All they who are of the Church, and in light from heaven, see the Divine in the Lord, and thus in his human; but they who are not in light from heaven, see nothing but the human in the Lord; when yet the human and Divine in Him are so united that they are one as the Lord taught: "Father, all Mine are Thine, and all Thine are Mine." (John xvii. 10.)

10,821. They who have an idea of three persons respecting the Divinity cannot have an idea of one God; if with the mouth they say one, still they think three; but they who, in regard to the Divinity, have an idea of three in one person, can have an idea of one God, and profess one God, and also think one God.

10,822. An idea of three in one person is attained, when it is thought that the Father is in the Lord, and that the Holy Spirit proceeds from the Lord. The Trinity [trinum] in this case, in the Lord is the Divine Itself, which is called Father; the Divine Human, which is called Son; and the Divine Proceeding, which is called the Holy Spirit.

10,823. Every man from his father has his esse of life, which is called his soul; the existence of life thence derived is what is called body; hence the body is the similitude of its soul, for the soul by it exercises the activities of its life at pleasure. Hence it is that men are born into the similitude of their fathers, and that families are known asunder. From this consideration it is evident what was the quality of the