But as these things are mentioned in too many passages in the Word to be here adduced in full, we shall only quote some wherein mention is made of wretchedness, and of a wall, in order that it may be known that they signify the breaking down of truths by falsities, and thus no coherence.

[2] In Isaiah:

"Thy wisdom and thy knowledge, it hath seduced thee; when thou saidst in thine heart, I, and none else beside me. Therefore shall wretchedness fall upon thee, and desolation shall come upon thee suddenly" (xlvii. 10, 11).

Here also are described those who believe that they know all things, and suppose themselves to be intelligent above all others, when yet they neither know nor understand anything of truth; therefore it follows that the understanding of truth is taken away from them. Their belief that they are more intelligent than all others is meant by Thy wisdom and thy knowledge, it hath seduced thee; when thou saidst in thine heart, I, and none else beside me; and the loss of all understanding of truth is meant by wretchedness shall fall upon thee, desolation shall come upon thee suddenly.

[3] In Ezekiel:

"Wretchedness shall come upon wretchedness; therefore shall they seek a vision from the prophets; but the law hath perished from the priest, and counsel from the elders; the king shall mourn, and the prince shall be clothed with amazement" (vii. 26, 27).

The vastation of the church is here treated of, which takes place when there is none but falsified truth; falsity from falsity is meant by wretchedness upon wretchedness; a vision from the prophet denotes doctrine, and here, doctrine of falsity; the law hath perished from the priest, denotes that the Word is not understood; for the law signifies the Word, and the priest him that teaches it: counsel hath perished from the elders, denotes that what is right shall perish from the intelligent; counsel denoting what is right, and elders signifying the intelligent: the king shall mourn, and the prince shall be clothed with amazement, denotes that there is no longer any truth; king signifying truth, and the prince truths primarily subservient.

[4] In David:

"What is right is not in their mouth; wretchedness is in the midst of them" (Ps. v. 9);

where wretchedness also signifies falsities not cohering with any truth. Similarly in Jeremiah:

"Howl! and wander among the walls; for their king goeth away into captivity, his priests and princes together" (xlix. 3).

Here by wandering among the walls is meant amongst truths destroyed by falsities; by the king who goeth away into captivity is signified truth; and by his priests and princes together are denoted the goods and truths of life and doctrine, as above. [5] In Ezekiel:

"When they build a wall [maceries], lo, they daub it with untempered [mortar]. Say unto them that daub with untempered [mortar] that the wall [paries] shall fall. Shall it not be said unto you, Where is the daubing wherewith ye have daubed?" (xiii. 10-12).

The wall which they daubed with untempered [mortar] signifies the falsity which is assumed as a principle, and which, by application of the Word from the sense of the letter, they make to appear as truth. Daubing denotes application, and thence apparent confirmation; untempered [mortar] denotes what is falsified; and because the truth of the Word is thus destroyed, and confirmatory things become truths falsified, which in themselves are falsities, and these perish together with the false principle, therefore it is said, "Behold the wall shall fall; shall it not be said unto you, Where is the daubing with which ye have daubed?

[6] In Hosea:

"Behold I hedge up thy way with thorns, and I will encompass wall with wall, that she shall not find thy paths" (ii. 6).

To hedge up the way with thorns is to obstruct all thoughts by falsities of evil, lest they should see truths; falsities of evil are signified by thorns. To encompass wall with wall is to heap falsities upon falsities; that she shall not find thy paths, denotes that nothing of truth can be seen. This comes to pass because truths can no more co-exist with falsities of evil than heaven can with hell, for truths are from heaven and falsities of evil from hell; therefore, when the latter have rule, communication with heaven is taken away, in which case the former cannot be seen, and if others utter them they are rejected. Hence it is, that those who are in false principles, as, for example, those who are in the principles of faith alone and justification thereby, cannot be in any truths, as may be seen above (n. 235, 236).

[7] But we shall now illustrate this subject by examples. When those who embrace faith alone and justification thereby as a principle of religion, read the Word, and see that the Lord teaches that man shall be rewarded according to his deeds and works, and that he who has done good shall enter, heaven, and that he who has done evil shall be cast into hell, they then call the good which they do the fruit of faith, not knowing, or not being willing to know, that the goods which they call fruits of faith are all from charity, and none of them from faith separated from charity, which is called faith alone; for all good belongs to charity, and truth to faith therefrom. From this it is clear that they pervert the Word. But they do this because they cannot otherwise apply the truth to their principle, still believing that they may thus agree together; but truth perishes in consequence, and becomes falsity, and not only becomes falsity but also evil. [8] That falsities thence follow in a continuous series is also clear; for they teach that the good works which man performs are merit-seeking, not being willing to understand that as faith and its truths are from the Lord, and thus not merit-seeking, so also are charity and its goods. They also teach that as soon as a man receives faith he is reconciled to God the Father by the Son, and that the evils which he afterwards does are not imputed, nor yet the evils which he had done before; for they say that all are saved, however they have lived, if they only receive faith, even in the hours before death. But these and many other things, which are derivations from a false principle, do not agree with truths from the Word, but destroy them, and truths destroyed are falsities, and such falsities as have a bad odour; a grievous smell is perceived from them in the other life, which is such that it cannot be sustained by any good spirit; it is like a stench from diseased lungs. Many other examples might be adduced, of which there is an abundance; for whatsoever is concluded from a false principle derives falsity therefrom, because therein is beheld the principle to which it adheres, because it flows therefrom, and is applied to it.

[9] The true quality of the religion of faith alone, and of justification thereby, may be concluded from this fact alone, that all those who have confirmed those tenets in themselves by doctrine and life, in the other life diffuse from themselves a sphere of abominable adultery, which is that of a mother, or a mother-in-law, with a son; this abominable adultery corresponds to them, and is also perceived from them wherever they go; I have a thousand times known their presence from that sphere. The reason why such a, sphere flows forth from them is that they adulterate the goods of charity and of the Word; and adulteries correspond to the adulterations of good, and whoredoms to the falsifications of truth (as may be seen, Arcana Coelestia, n. 2466, 2729, 3399, 4865, 6348, 8904, 10,648). [10] The same is meant by Reuben's lying with Bilhah, of whom his father begat Dan and Naphthali (Gen. xxxv. 22), therefore also he was accursed (Gen. xlix. 4); and because he polluted the couch of his father, the primogeniture was taken away from him and given to Joseph (1 Chron. v. 1); for by Reuben, in the Word, is meant faith, and in this case faith alone (see Arcana Coelestia, n. 3325, 3861, 3866, 3870, 4601, 4605, 4731, 4734, 4761, 6342, 6350), and by Joseph is meant the good of that faith (see Arcana Coelestia, n. 3969, 3971, 4669, 6417). [11] That such things would take place at the end of the church is predicted in Daniel, where the statue which Nebuchadnezzar saw in a dream is treated of, in these words:

"Whereas thou sawest iron mixed with miry clay, they shall mingle themselves by the seed of man; but they shall not cohere one with the other, even as iron is not mingled with clay" (ii. 43).

By iron is meant truth without good; by miry clay, the falsity which is from man's own intelligence; by the seed of man, the Word of the Lord (see Matt. xiii. 24, 37). Their not cleaving one to another is meant by its being said, they shall not cohere, even as iron is not mingled with clay.