523. THE LORD SAITH, JUDGE NOT, THAT YE BE NOT CONDEMNED, Matt. vii. 1;
which cannot in any wise mean judgement respecting any one's moral and
civil life in the world, but respecting his spiritual and celestial
life. Who does not see, that unless a man was allowed to judge
respecting the moral life of those who live with him in the world,
society would perish? What would society be if there were no public
judicature, and if every one did not exercise his judgement respecting
another? But to judge what is the quality of the interior mind, or soul,
thus what is the quality of any one's spiritual state, and thence what
his lot is after death, is not allowed; for that is known only to the
Lord: neither does the Lord reveal this till after the person's decease,
to the intent that every one may act freely in whatever he does, and
thereby that good or evil may be from him, and thus be in him, and that
thence he may live to himself and live his own to eternity. The reason
why the interiors of the mind, which are kept hid in the world, are
revealed after death is, because this is of importance and advantage to
the societies into which the man then comes; for in them all are
spiritual. That those interiors are then revealed, is plain from these
words of the Lord: _There is nothing concealed, which shall not be
revealed, or hidden, which shall not be known: therefore whatsoever
things ye have said in darkness, shall be heard in light: and that which
ye have spoken into the ear in closets shall be preached on the
house-tops_, Luke xii. 2, 3. A common judgement, as this for
instance,--"If you are such in internals as you appear to be in
externals, you will be saved or condemned," is allowed; but a particular
judgement, as this, for instance,--"You are such in internals, therefore
you will be saved or condemned," is not allowed. Judgement concerning
the spiritual life of a man, or the internal life of the soul, is meant
by the imputation which is here treated of. Can any human being know and
decide who is in heart an adulterer, and who a conjugial partner? And
yet the thoughts of the heart, which are the purposes of the will, judge
every one. But we will explain this subject in the following order: I.
_The evil in which every one is principled is imputed to him after
death; and so also the good._ II. _The transference of the good of one
person into another is impossible._ III. _Imputation, if by it is meant
such transference, is a frivolous term._ IV. _Evil is imputed to every
one according to the quality of his will and his understanding; in like
manner good._ V. _Thus adulterous love is imputed to every one._ VI. _In
like manner conjugial love._ We proceed to the explanation of each
article.
524. I. THE EVIL IN WHICH EVERY ONE IS PRINCIPLED, IS IMPUTED TO HIM
AFTER DEATH; AND SO ALSO THE GOOD. To make this proposition in some
degree evident, it shall be considered according to the following
arrangement: 1. That every one has a life peculiar to himself. 2. That
every one's life remains with him after death. 3. That to an evil person
is then imputed the evil of his life, and to a good person the good of
his life. As to the first point,--that everyone has a life peculiar to
himself, thus distinct from that of another, it is well known; for there
is a perpetual variety, and there is not any thing the same as another,
consequently everyone has his own peculiar principle. This is evident
from men's faces, the faces of no two persons being absolutely alike,
nor can there be two alike to eternity: the reason of this is, because
there are no two minds (_animi_) alike, and faces are derived from
minds; for the face, as it is said, is a type of the mind, and the mind
derives its origin and form from the life. Unless a man (_homo_) had a
life peculiar to himself, as he has a mind and a face peculiar to
himself, he would not have any life after death, separate from that of
another; yea, neither would there be a heaven, for heaven consists of
perpetual varieties; its form is derived solely from the varieties of
souls and minds arranged into such an order as to make a one; and they
make a one from the One, whose life is in every thing therein as the
soul is in a man: unless this was the case, heaven would be dispersed,
because form would be dissolved. The One from whom all things have life,
and from whom form coheres, is the Lord. In general every form consists
of various things, and is such as is their harmonic co-ordination and
arrangement to a one: such is the human form; and hence it is that a
man, consisting of so many members, viscera, and organs, is not sensible
of any thing in himself and from himself but as of a one. As to the
SECOND point,--that every one's life remains with him after death, it is
known in the church from these passages of the Word: _The Son of Man
will come and will then render to every one according to his deeds_,
Matt. xvi. 27. _I saw the books open; and all were judged according to
their works_, Rev. xx. 12. _In the day of judgement God will render to
every one according to his works_, Rom. ii. 6; 2 Cor. v. 10. The works,
according to which it will be rendered to every one, are the life,
because the life does the works, and they are according to the life. As
I have been permitted for several years to be associated with angels,
and to converse with the deceased, I can testify for certain, that every
one is then examined as to the quality of the life which he has led, and
that the life which he has contracted in the world abides with him to
eternity. I have conversed with those who lived ages ago, whose life I
have been acquainted with from history, and I have known it to be like
the description given of it; and I have heard from the angels, that no
one's life after death can be changed, because it is organized according
to his love and consequent works; and that if it were changed the
organization would be rent asunder, which cannot be done in any case;
also that a change of organization can only be effected in the material
body, and is utterly impossible in the spiritual body, after the former
has been laid aside. In regard to the THIRD point--that to an evil
person is then imputed the evil of his life, and to a good person the
good of his life, it is to be observed, that the imputation of evil is
not accusation, inculpation, and judication, as in the world, but evil
itself produces this effect; for the evil freely separate themselves
from the good, since they cannot remain together. The delights of the
love of evil are different from those of the love of good; and delights
exhale from every one, as odors do from every vegetable in the world;
for they are not absorbed and concealed by the material body as
heretofore, but flow freely from their loves into the spiritual _aura_;
and as evil is there made sensible as in its odor, it is in this which
accuses, fixes blame, and judges,--not before any judge, but before
every one who is principled in good; and this is what is meant by
imputation. Moreover, an evil person chooses companions with whom he may
live in his delights; and because he is averse from the delight of good,
he spontaneously betakes himself to his own in hell. The imputation of
good is effected in like manner, and takes place with those who in the
world have acknowledged that all good in them is from the Lord, and
nothing from themselves. These, after they have been prepared, are let
into the interior delights of good, and then there is opened to them a
way into heaven, to the society where its homogeneous delights are: this
is effected by the Lord.
525. II. THE TRANSFERENCE OF THE GOOD OF ONE PERSON TO ANOTHER IS
IMPOSSIBLE. The evidence of this proposition may also be seen from the
following points: 1. That every man is born in evil. 2. That he is led
into good by regeneration from the Lord. 3. That this is effected by a
life according to his precepts. 4. Wherefore good, when it is thus
implanted, cannot be transferred. The FIRST point,--that every man is
born in evil, is well known in the church. It is generally said that
this evil is derived hereditarily from Adam; but it is from a man's
parents. Every one derives from his parents his peculiar temper, which
is his inclination. That this is the case, is evinced both by reason and
experience; for the likenesses of parents as to face, genius, and
manners, appear extant in their immediate offspring and in their
posterity; hence families are known by many, and a judgement is also
formed concerning their minds (_animi_); wherefore the evils which
parents themselves have contracted, and which they have transmitted to
their offspring, are the evils in which men are born. The reason why it
is believed that the guilt of Adam is inscribed on all the human race,
is, because few reflect upon any evil with themselves, and thence know
it; wherefore they suppose that it is so deeply hid as to appear only in
the sight of God. In regard to the SECOND point,--that a man is led into
good by regeneration from the Lord, it is to be observed that there is
such a thing as regeneration, and that unless a person be regenerated,
he cannot enter into heaven, as appears clearly from the Lord's words in
John iii. 3, 5. The regeneration consists in purification from evils,
and thereby renovation of life, cannot be unknown in the Christian
world; for reason also sees this when it acknowledges that every one is
born in evil, and that evil cannot be washed and wiped away like filth
by soap and water, but by repentance. As to the THIRD point,--that a man
is led into good by the Lord, by a life according to his precepts, it is
plain from this consideration, that there are live precepts of
regeneration; see above, n. 82; among which are these,--that evils are
to be shunned, because they are of and from the devil, and that goods
are to be done, because they are of and from God; and that men ought to
go to the Lord, in order that he may lead them to do the latter. Let any
one consult himself and consider, whether a man derives good from any
other source; and if he has not good, he has not salvation. In regard to
the FOURTH point,--that good, when it is thus implanted, cannot be
transferred, (that is, the good of one person into another,) it is
evident from what has been already said; for from that it follows, that
a man by regeneration is made altogether new as to his spirit, which is
effected by a life according to the Lord's precepts. Who does not see
that this renewing can only be effected from time to time, in nearly the
same manner as a tree successively takes root and grows from a seed, and
is perfected? Those who have other perceptions of regeneration, do not
know any thing about the state of man, or about evil and good, which two
are altogether opposite, and that good can only be implanted so far as
evil is removed; nor do they know, that so long as any one is in evil,
he is averse from the good which in itself is good; wherefore if the
good of one should be transferred into any one who is in evil, it would
be as if a lamb should be cast before a wolf, or as if a pearl should be
tied to a swine's snout: from which considerations it is evident, that
any such transfer is impossible.
526. III. IMPUTATION, IF BY IT IS MEANT SUCH TRANSFERENCE, IS A
FRIVOLOUS TERM. That the evil in which every one is principled, is
imputed to him after death, and so also the good, was proved above, n.
524; hence it is evident what is meant by imputation: but if by
imputation is meant the tranference of good into any one that is in
evil, it is a frivolous term, because any such transference is
impossible, as was also proved above, in 525. In the world, merits may
as it were be transferred by men; that is, good may be done to children
for the sake of their parents, or to the friends of any client out of
favor; but the good of merit cannot be inscribed on their souls, but
only be externally adjoined. The like is not possible with men as to
their spiritual life: this, as was shewn above, must be implanted; and
if it is not implanted by a life according to the Lord's precepts, as
above-mentioned, a man remains in the evil in which he was born. Before
such implantation, it is impossible for any good to reach him, or if it
reaches him, it is instantly struck back and rebounds like an elastic
ball falling upon a rock, or it is absorbed like a diamond thrown into a
bog. A man not reformed as to the Spirit, is like a panther or an owl,
and may be compared to a bramble and a nettle; but a man regenerated is
like a sheep or a dove, and may be compared to an olive and a vine.
Consider, I pray, if you are so disposed, how can a man-panther be
changed into a man-sheep, or an owl into a dove, or a bramble into an
olive, or a nettle into a vine, by any imputation, if by it is meant
transference? In order that such a change may be effected is it not
necessary that the ferine principle of the panther and the owl, or the
noxious principle of the bramble and the nettle, be first taken away,
and thereby the truly human and innocent principle be implanted? How
this is effected, the Lord also teaches in John, chap. xv. 1-7.
527. IV. EVIL OR GOOD IS IMPUTED TO EVERY ONE ACCORDING TO THE QUALITY
OF HIS WILL AND HIS UNDERSTANDING. It is well known that there are two
principles which make a man's life, the will and the understanding; and
that all things which a man does, are done from his will and his
understanding; and that without these acting principles he would have
neither action nor speech other than as a machine; hence it is evident,
that such as are a man's will and understanding, such is the man; and
further, that a man's action in itself is such as is the affection of
his will which produces it, and that a man's conversation in itself is
such as is the thought of his understanding which produces it: wherefore
several men may act and speak alike, and yet they act and speak
differently: one from a depraved will and thought, the other from an
upright will and thought. From these considerations it is evident that
by the deeds or works according to which every one will be judged, are
meant the will and the understanding; consequently that evil works means
the works of an evil will, whatever has been their appearance in
externals, and that good works mean the works of a good will, although
in externals they have appeared like the works done by an evil man. All
things which are done from a man's interior will, are done from purpose,
since that will proposes to itself what it acts by its intention; and
all things which are done from the understanding, are done from
confirmation, since the understanding confirms. From these
considerations it may appear, that evil or good is imputed to every one
according to the quality of his will therein, and of his understanding
concerning them. These observations I am allowed to confirm by the
following relation: In the spiritual world I have met several who in the
natural world had lived like others, being sumptuous in their dress,
giving costly entertainments, frequenting the exhibitions of the stage,
jesting loosely on love topics, with other similar practices; and yet
the angels accounted those things as evils of sin to some, and not to
others, declaring the latter guiltless, and the former guilty. Being
questioned why they did so, when all had done alike, they replied that
they regard all from their purpose, intention, or end, and distinguish
accordingly; and that therefore they excuse or condemn those whom the
end either excuses or condemns, since an end of good influences all in
heaven, and an end of evil all in hell.
528. To the above I will add the following observation: it is said in
the church that no one can fulfil the law, and the less so, because he
that offends against one precept of the decalogue, offends against all:
but this form of speaking is not such as it sounds; for it is to be
understood thus, that he who, from purpose or confirmation, acts against
one precept, acts against the rest; since to act so from purpose or
confirmation is to deny that it is a sin; and he who denies that it is a
sin, makes nothing of acting against the rest of the precepts. Who does
not know, that he that is an adulterer is not on that account a
murderer, a thief, and a false witness, or wishes to be so? But he that
is a determined and confirmed adulterer makes no account of anything
respecting religion, thus neither does he make any account of murder,
theft, and false witness; and he abstains from these evils, not because
they are sins, but because he is afraid of the law and of the loss of
reputation. That determined and confirmed adulterers make no account of
the holy things of the church and religion, may be seen above, n.
490-493, and in the two MEMORABLE RELATIONS, n. 500, 521, 522: it is a
similar case, if any one, from purpose or confirmation, acts against any
other precept of the decalogue; he also acts against the rest because he
does not regard anything as sin.
529. The case is similar with those who are principled in good from the
Lord: if these from will and understanding, or from purpose and
confirmation, abstain from any one evil because it is a sin, they
abstain from all evil, and the more so still if they abstain from
several; for as soon as any one, from purpose or confirmation, abstains
from any evil because it is a sin, he is kept by the Lord in the purpose
of abstaining from the rest: wherefore, if unwittingly, or from any
prevailing bodily concupiscence, he does evil, still this is not imputed
to him, because he did not purpose it to himself, and does not confirm
it with himself. A man comes into this purpose, if once or twice in a
year he examines himself, and repents of the evils which he discovers in
himself: it is otherwise with him who never examines himself. From these
considerations it evidently appears to whom sin is not imputed, and to
whom it is.
530. V. THUS ADULTEROUS LOVE IS IMPUTED TO EVERY ONE;--not according to
his deeds, such as they appear externally before men, nor either such as
they appear before a judge, but such as they appear internally before
the Lord, and from him before the angels, which is according to the
quality of a man's will and of his understanding therein. Various
circumstances exist in the world which mitigate and excuse crimes, also
which aggravate and charge them upon the perpetrator: nevertheless,
imputations after death take place, not according to the external
circumstances of the deed, but according to the internal circumstances
of the mind; and these are viewed according to the state of the church
with every one: as for example, a man impious in will and understanding,
that is, who has no fear of God or love of his neighbour, and
consequently no reverence for any sanctity of the church,--he, after
death, becomes guilty of all the crimes which he did in the body; nor is
there any remembrance of his good actions, since his heart, from whence
as from a fountain those things flowed, was averse from heaven, and
turned to hell; and deeds flow from the place of the habitation of every
one's heart. In order that this may be understood, I will mention an
arcanum: Heaven is distinguished into innumerable societies, and so is
hell, from an opposite principle; and the mind of every man, according
to his will and consequent understanding, actually dwells in one
society, and intends and thinks like those who compose the society. If
the mind be in any society of heaven, it then intends and thinks like
those who compose that society; if it be in any society of hell, it
intends and thinks like those who are in the same society; but so long
as a man lives in the world, so long he wanders from one society to
another, according to the changes of the affections of his will and of
the consequent thoughts of his mind: but after death his wanderings are
collected into one, and a place is accordingly allotted him, in hell if
he is evil, in heaven if he is good. Now since all in hell are
influenced by a will of evil, all there are viewed from that will; and
since all in heaven are influenced by will of good, all there are viewed
from that will; wherefore imputations after death take place according
to the quality of every one's will and understanding. The case is
similar with adulteries, whether they be fornications, whoredoms,
concubinages, or adulteries; for those things are imputed to every one,
not according to the deeds themselves, but according to the state of the
mind in the deeds; for deeds follow the body into the tomb, whereas the
mind rises again.
531. VI. THUS CONJUGIAL LOVE IS IMPUTED TO EVERY ONE. There are
marriages in which conjugial love does not appear, and yet is: and there
are marriages in which conjugial love appears and yet is not: there are
several causes in both cases, which may be known in part from what was
related concerning love truly conjugial, n. 57-73; concerning the cause
of colds and separations, n. 234-260; and concerning the causes of
apparent love and friendship in marriages, n. 271-292: but external
appearances decide nothing concerning imputation; the only thing which
decides is the conjugial principle, which abides in every one's will,
and is guarded, in whatever state of marriage a man is. The conjugial
principle is like a scale, in which that love is weighed; for the
conjugial principle of one man with one wife is the storehouse of human
life, and the reservoir of the Christian religion, as was shewn above,
n. 457, 458; and this being the case, it is possible that that love may
exist with one married partner, and not at the same time with the other;
and that it may lie deeper hid than that the man (_homo_) himself can
observe any thing concerning it; and also it may be inscribed in a
successive progress of the life. The reason of this is, because that
love in its progress accompanies religion, and religion, as it is the
marriage of the Lord and the church, is the beginning and inoculation of
that love; wherefore conjugial love is imputed to every one after death
according to his spiritual rational life; and for him to whom that love
is imputed, a marriage in heaven is provided after his decease, whatever
has been his marriage in the world. From these considerations then
results this short concluding observation, that no inference is to be
drawn concerning any one, from appearances of marriages or of
adulteries, whereby to decide that he has conjugial love, or not;
wherefore _Judge not, lest ye be condemned_. Matt. vii. 1.
* * * * *
532. To the above I will add the following MEMORABLE RELATION. I was
once raised, as to my spirit, into one of the societies of the angelic
heaven; and instantly some of the wise men of the society came to me,
and said, "What news from the earth?" I replied, "This is new; the Lord
has revealed arcana which in point of excellence surpass all the arcana
heretofore revealed since the beginning of the church." They asked,
"What are they?" I said, "The following: 1. That in every part of the
Word there is a spiritual sense corresponding to the natural sense; and
that by means of the former sense the men of the church have conjunction
with the Lord and consociation with angels; and that the sanctity of the
Word resides therein. 2. That the correspondences are discovered of
which the spiritual sense of the Word consists." The angels asked, "Have
the inhabitants of the earth had no previous knowledge respecting
correspondences?" I said, "None at all;" and that the doctrine of
correspondences had been concealed for some thousands of years, ever
since the time of Job; and that with those who lived at that time, and
before it, the science of correspondences was their chief science,
whence they derived wisdom, because they derived knowledge respecting
the spiritual things of heaven and the church; but that this science, on
account of its being made idolatrous, was so extirpated and destroyed by
the divine providence of the Lord that no visible traces of it were left
remaining; that nevertheless at this time it has been again discovered
by the Lord, in order that the men of the church may have conjunction
with him, and consociation with the angels; which purposes are effected
by the Word, in which all things are correspondences. The angels
rejoiced exceedingly to hear that it has pleased the Lord to reveal this
great arcanum, which had lain so deeply hid for some thousands of years;
and they said it was done in order that the Christian church, which is
founded on the Word, and is now at its end, may again revive and draw
breath through heaven from the Lord. They inquired whether by that
science it is at this day discovered what are signified by baptism and
the holy supper, which have heretofore given birth to so many various
conjectures about their true meaning. I replied, that it is. 3. I said
further, that a revelation has been made at this day by the Lord
concerning the life of man after death? The angels said, "What
concerning the life after death? Who does not know that a man lives
after death?" I replied, "They know it, and they do not know it: they
say that it is not the man that lives after death, but his soul, and
that this lives a spirit; and the idea they have of a spirit is as of
wind or ether, and that it does not live a man till after the day of the
last judgement, at which time the corporeal parts, which had been left
in the world, will be recollected and again fitted together into a body,
notwithstanding their having been eaten by worms, mice, and fish; and
that thus men will rise again." The angels said, "What a notion is this!
Who does not know that a man lives a man after death, with this
difference alone, that he then lives a spiritual man, and that a
spiritual man sees a spiritual man, as a material man sees a material
man, and that they know no distinction, except that they are in a more
perfect state?" 4. The angels inquired, "What do they know concerning
our world, and concerning heaven and hell?" I said, "Nothing at all; but
at this day it has been revealed by the Lord, what is the nature and
quality of the world in which angels and spirits live, thus what is the
quality of heaven and of hell; and further, that angels and spirits are
in conjunction with men; besides many wonderful things respecting them."
The angels were glad to hear that it has pleased the Lord to reveal such
things, that men may no longer be in doubt through ignorance respecting
their immortality. 5. I further said, that at this day it has been
revealed from the Lord, that in your world there is a sun, different
from that of our world, and that the sun of your world is pure love, and
the sun of our world is pure fire; and that on this account, whatever
proceeds from your sun, since it is pure love, partakes of life, and
whatever proceeds from our sun, since it is pure fire, does not partake
of life; and that hence is the difference between spiritual and natural,
which difference, heretofore unknown, has been also revealed: hereby
also is made known the source of the light which enlightens the human
understanding with wisdom, and the source of the heat which kindles the
human will with heat. 6. It has been further discovered, that there are
three degrees of life, and that hence there are three heavens; and that
the human mind is distinguished into those degrees, and that hence man
(_homo_) corresponds to the three heavens. The angels said, "Did not
they know this heretofore?" I answered, "They were acquainted with a
distinction of degrees in relation to greater and less, but not in
relation to prior and posterior." 7. The angels inquired whether any
other things have been revealed? I replied "Several; namely, concerning
the last judgement: concerning the Lord, that he is God of heaven and
earth; that God is one both in person and essence, in whom there is a
divine trinity; and that he is the Lord: also concerning the new church
to be established by him, and concerning the doctrine of that church;
concerning the sanctity of the sacred scripture; that the Apocalypse
also has been revealed, which could not be revealed even as to a single
verse except by the Lord; moreover concerning the inhabitants of the
planets, and the earths in the universe; besides several memorable and
wonderful relations from the spiritual world, whereby several things
relating to wisdom have been revealed from heaven."
533. The angels were exceedingly rejoiced at this information; but they
perceived that I was sorrowful, and asked the cause of my sorrow. I
said, because the above arcana, at this day revealed by the Lord,
although in excellence and worth exceeding all the knowledges heretofore
published, are yet considered on earth as of no value. The angels
wondered at this, and besought the Lord that they might be allowed to
look down into the world: they did so, and lo! mere darkness was
therein: and they were told, that those arcana should be written on a
paper, which should be let down to the earth, and they would see a
prodigy: and it was done so; and lo! the paper on which those arcana
were written, was let down from heaven, and in its progress, while it
was in the world of spirits, it shone as a bright star; but when it
descended into the natural world, the light disappeared, and it was
darkened in the degree to which it fell: and while it was let down by
the angels in companies consisting of men of learning and erudition,
both clergy and laity, there was heard a murmur from many, in which were
these expressions, "What have we here? Is it any thing or nothing? What
matters it whether we know these things or not? Are they not mere
creatures of the brain?" And it appeared as if some of them took the
paper and folded it, rolling and unrolling it with their fingers, that
they might deface the writing; and it appeared as if some tore it in
pieces, and some were desirous to trample it under their feet: but they
were prevented by the Lord from proceeding to such enormity, and charge
was given to the angels to draw it back and secure it: and as the angels
were affected with sadness, and thought with themselves how long this
was to be the case, it was said, _For a time, and times, and half a
time_, Rev. xii. 14.
534. After this I conversed with the angels, informing them that
somewhat further is revealed in the world by the Lord. They asked,
"What?" I said, "Concerning love truly conjugial and its heavenly
delights." The angels said, "Who does not know that the delights of
conjugial love exceed those of all other loves? and who cannot see, that
into some love are collected all the blessednesses, satisfactions, and
delights, which can possibly be conferred by the Lord, and that the
receptacle thereof is love truly conjugial, which is capable of
receiving and perceiving them fully and sensibly?" I replied, "They do
not know this, because they have not come to the Lord, and lived
according to his precepts, by shunning evils as sins and doing goods;
and love truly conjugial with its delights is solely from the Lord, and
is given to those who live according to his precepts; thus it is given
to those who are received into the Lord's new church, which is meant in
the Apocalypse by the New Jerusalem." To this I added, "I am in doubt
whether in the world at this day they are willing to believe that this
love in itself is a spiritual love, and hence grounded in religion,
because they entertain only a corporeal idea respecting it." Then they
said to me, "Write respecting it, and follow revelation; and afterwards
the book written respecting it shall be sent down from us out of heaven,
and we shall see whether the things contained in it are received; and at
the same time whether they are willing to acknowledge, that that love is
according to the state of religion with man, spiritual with the
spiritual, natural with the natural, and merely carnal with adulterers."
535. After this I heard an outrageous murmur from below, and at the same
time these words, "Do miracles; and we will believe you." And I asked,
"Are not the things above-mentioned miracles?" Answer was made, "They
are not." I again asked, "What miracles then do you mean?" And it was
said, "Disclose and reveal things to come; and we will have faith." But
I replied, "Such disclosures and revelation are not granted from heaven;
since in proportion as a man knows things to come, in the same
proportion his reason and understanding, together with his wisdom and
prudence, fall into an indolence of inexertion, grow torpid, and decay."
Again I asked, "What other miracles shall I do?" And a cry was made, "Do
such miracles as Moses did in Egypt." To this I answered, "Possibly you
may harden your hearts against them as Pharaoh and the Egyptians did."
And reply was made, "We will not." But again I said, "Assure me of a
certainty, that you will not dance about a golden calf and adore it, as
the posterity of Jacob did within a month after they had seen the whole
Mount Sinai on fire, and heard Jehovah himself speaking out of the fire,
thus after the greatest of all miracles;" (a golden calf in the
spiritual sense denotes the pleasure of the flesh;) and reply was made
from below, "We will not be like the posterity of Jacob." But at that
instant I heard it said to them from heaven, "If ye believe not Moses
and the prophets,--that is, the Word of the Lord, ye will not believe
from miracles, any more than the sons of Jacob did in the wilderness,
nor any more than they believed when they saw with their own eyes the
miracles done by the Lord himself, while he was in the world."