107. To the above shall be added some information concerning the doctrine of love to the Lord, and concerning the doctrine of charity, as held by the ancients, among whom was the Church; so that it may be known what formerly constituted the quality of that doctrine, which no longer exists at the present day. This information is also drawn from the Heavenly Arcana, nos. 7257-7263. The good which belongs to love to the Lord, is called celestial good; and the good which belongs to love towards the neighbour, that is, to charity, is called spiritual good. The angels who are in the inmost or third heaven, are in the good of love to the Lord, and therefore are called celestial angels; but the angels who are in the middle or second heaven, are in the good of love towards the neighbour, and therefore they are called spiritual angels. The doctrine of celestial good, which is that of love to the Lord, is most extensive, and at the same time most full of hidden things, for it is the doctrine of the angels of the inmost or third heaven, which is of such a character, that should it be communicated from their mouths, scarcely the thousandth part of it would be understood: the things also which it contains are ineffable. This doctrine is contained in the inmost sense of the Word; but the doctrine of spiritual love, in the internal sense. The doctrine of spiritual good, which is that of love towards the neighbour, is also extensive and full of hidden things, but much less so than the doctrine of celestial good, which is that of love to the Lord. That the doctrine of love towards the neighbour, that is, of charity, is extensive, may appear from this consideration, that it extends to each and all things which a man thinks and wills, and, therefore to all which he speaks and acts; further, that charity with one person is not as it is with another person; and also that one person is not a neighbour in the same way as another person. As the doctrine of charity was so extensive, therefore the ancients among whom that doctrine constituted the very doctrine of the Church, distinguished charity towards the neighbour into several classes, which they again subdivided; and they gave names to each class, and taught how charity was to be practised towards those who were in one class, and towards those who were in another; and thus they reduced the doctrine of charity and the exercises of charity into order, that they might be presented distinctly to the understanding. The names which they gave to those towards whom they were to exercise charity were various: some they called blind, some lame, some maimed, some poor, and again some miserable and afflicted, while some they called fatherless, and some widows. In general, however, they called them hungry, to whom they were to give to eat, thirsty, to whom they were to give to drink, strangers, whom they were to take in, naked, whom they were to clothe, sick, whom they were to visit, and bound in prison, to whom they were to come. Who those were whom they understood under each of these categories is explained in the Heavenly Arcana; e.g., whom they understood by the blind, nos. 2383, 6990; the lame, no. 4302; by the poor, nos. 2129, 4459, 4958, 9209 , 9253, 10227; by the miserable, no. 2129; by the afflicted, nos. 6663, 6851, 9196; by the fatherless, nos. 4844, 9198-9200; by the widows, nos. 4844, 9198, 9200; by the hungry, nos. 4958, 10227; by the thirsty, nos. 4958, 8568; by the stranger, nos. 4444, 7908, 8007, 8013, 9196, 9200; by the naked, nos. 1073, 5433, 9960; by the sick, nos. 4958, 6221, 8364, 9031; by the bound in prison, nos. 5037, 5038, 5086, 5096. That the whole Doctrine of Charity is comprised under the duties towards the hungry, the thirsty, the stranger, the naked, the sick, the bound in prison, who are spoken of by the Lord in Matt. xxv. 34-36 et seq., see nos. 4954-4959. To the ancients belonging to the Church these names were given from heaven, and by those so named they understood those who spiritually were of such a quality. They were not only taught by their doctrine of charity who these were, but what the quality of charity was towards each: on this ground it is, that the same names occur in the Word, and that they signify those who are such in the spiritual sense. The Word intrinsically in itself, as is taught also by the Lord, is nothing but the doctrine of love to the Lord and charity towards the neighbour; Matt. (xxii. 35-38), "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind: this is the first and great commandment. The second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the Law and the Prophets." The Law and the Prophets mean the whole Word, nos. 2606, 3382, 6752, 7463. The same names occur in the Word, for this reason, that the Word, which in itself is spiritual, in its ultimate might be natural; and that they who were in external worship might exercise charity towards those who were so called; and that they who were in internal worship might practise it towards those who were understood thereby spiritually; thus, that the simple-minded might understand and do the Word in simplicity, and the wise, in wisdom; also, that the simple-minded, by the external things of charity, might be introduced into its internal things.