3122. Moreover in regard to this truth by which is signified charity, the case is this: The most ancient people, who were celestial, by mercy and truth from the Lord understood nothing else than the reception of the influx of love to the Lord, and of the derivative charity toward the neighbor. But the ancients, who were spiritual, by the mercy and truth from the Lord with themselves, understood charity and faith; the reason of which is, that the celestial never thought concerning those things which are of faith or truth, but concerning those which are of love or good, as may be seen from what has been said above concerning the celestial man (n. 202, 337, 2669, 2715). Moreover celestial men when being reformed and regenerated were introduced into love to the Lord through charity toward the neighbor. It is evident therefore that by "mercy from the Lord" nothing else is signified than a perception of the influx of love to Him; and by "truth," a derivative influx of charity toward the neighbor. [2] But it is otherwise with the spiritual; these think concerning the things of faith; and when being reformed and regenerated they are introduced by means of the things of faith into charity toward the neighbor. And therefore when the spiritual are treated of, by "mercy from the Lord" is meant an influx of charity toward the neighbor; and by "truth" is meant an influx of faith. But still this faith, when the spiritual man has been regenerated, becomes charity; for he then acts from charity; insomuch that one who does not act from charity is not regenerate, but he who acts from charity is regenerate; and in this case he is not solicitous about the things of faith or truth, for he lives from the good of faith, and no longer from its truth; for truth has so conjoined itself with good that it no longer appears, except merely as the form of good, that is, faith is not otherwise than as the form of charity. [3] From what has been said we can see what the most ancient people, and what the ancients, understood by "mercy and truth," so frequently mentioned in the Word. As in David:
The king shall dwell before God forever; O prepare mercy and truth, that they may preserve him (Ps. 61:7). Again:
Mercy and truth shall meet together, righteousness and peace shall kiss each other (Ps. 85:10). Again:
Thou O Lord art a God great in mercy and truth (Ps. 86:15). Again:
My truth and My mercy shall be with Him (Ps. 89:24). Again:
Jehovah hath remembered His mercy and His truth toward the house of Israel (Ps. 98:3). Again:
O Jehovah, not unto us, but unto Thy name give glory, for Thy mercy and for Thy truth's sake (Ps. 115:1). In Micah:
Jehovah God will give the truth to Jacob, the mercy to Abraham, which Thou hast sworn unto our fathers from the days of old (Micah 7:20);
where "Jacob" denotes the Lord's external man, and "Abraham" the internal, as to the Human. In Hosea:
Jehovah hath a controversy with the inhabitants of the land, because there is no truth, and no mercy, and no knowledge of God (Hos. 4:1). "No truth" denotes no reception of the influx of charity; "no mercy," no reception of the influx of love; "no knowledge of God," no reception of the influx of the truth of faith.
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