NJHD 177 - regeneration requires learning and living

NJHD 177
No one can be regenerated
unless he knows such things as are of the new life, that is, of spiritual life.
The things which are of the new life, or which are of the spiritual life,
are truths which are to be believed and goods which are to be done;
the former are of faith, the latter of charity.

These things no one can know from himself,
for a person apprehends only those things which are obvious to the senses,
from which he procures to himself a light which is called natural light,
from which he sees nothing else than what relates to the world and to self,
but not the things which relate to heaven and to God.
These he must learn from revelation.

As
that the Lord, who is God from eternity,
came into the world to save the human race;
that He has all power in heaven and in earth;
that the all of faith and the all of charity, thus all truth and good, is from Him;
that there is a heaven, and a hell;
and that a person is to live to eternity,
in heaven if he has done well,
in hell if he has done evil.

NJHD 163 - repentance & the remission of sins

NJHD 163
He who lives the life of charity and faith does the work of repentance daily;
he reflects upon the evils which are with him,
he acknowledges them,
he guards against them,
he supplicates the Lord for help.
For a person of himself continually lapses,
but he is continually raised by the Lord, and led to good.

NJHD 150, 153-154 - merit

NJHD 150, 153-154
They who do good that they may merit,
do not do good from the love of good,
but from the love of reward,
for he who wills to merit,
wills to be rewarded . . ..

Genuine charity and genuine faith is without any merit,
for good itself is the delight of charity,
and truth itself is the delight of faith . . ..

That good is not to be done for the sake of reward,
the Lord Himself teaches in Luke:

If you love those who love you, what grace have you?
for sinners do the same;
rather love your enemies, and do good, and lend, hoping for nothing;
then shall your reward be great,
and you shall be the sons of the Most High.
(Luke 6:32-35)

That a person cannot do good that is good from himself,
the Lord also teaches in John:

A man cannot take anything unless it be given Him from heaven.
(John 3:27)

Jesus said, I am the vine, you are the branches:
as the branch cannot bear fruit from itself,
unless it shall abide in the vine,
so neither can you unless you shall abide in Me:
He who abides in Me and I in him,
he bears much fruit,
for except from Me
you cannot do anything.
(John15:4-8)

NJHD 144 - freedom

NJHD 144
The freedom of doing good,
and the freedom of doing evil,
though they appear alike in the external form,
are as different and distant from each other as heaven and hell are:

the freedom of doing good also is from heaven,
and is called heavenly freedom;
but the freedom of doing evil is from hell,
and is called infernal freedom;
so far, also, as a person is in the one,
so far he is not in the other . . .

they who are in infernal freedom
believe that it is slavery and compulsion
not to be allowed to will evil and think falsity at their pleasure,
but they who are in heavenly freedom
abhor willing evil and thinking falsity,
and would be tormented if they were compelled to do so.

NJHD 133-134 - conscience

NJHD 133
In a true conscience
is a person's spiritual life itself,
for there his faith is conjoined to charity.
On which account to act from conscience
is to them to act from their spiritual life . . . .

NJHD 134
A person has a conscience of what is good,
and a conscience of what is just.
The conscience of what is good
is the conscience of the internal person,
and the conscience of what is just
is the conscience of the external person.
The conscience of what is good
consists in acting according to the precepts of faith from internal affection;
but the conscience of what is just
consists in acting according to civil and moral laws from external affection.

NJHD 124 - piety, charity

NJHD 124
Piety consists in thinking and speaking piously,
in devoting much time to prayers,
in behaving humbly at that time,
in frequenting temples and listening devoutly to the preaching there,
in frequently every year receiving the Sacrament of the Supper,
and in performing the other parts of worship according to
the ordinances of the church.

But the life of charity consists in willing well and doing well to the neighbor,
in acting in every work from justice and equity,
from good and truth,
and in like manner in every office;
in a word, the life of charity consists in performing uses.

Divine worship primarily consists in this life,
but secondarily in the former;

wherefore he who separates one from the other,
that is, who lives the life of piety,
and not at the same time the life of charity,
does not worship God.
He thinks indeed of God,
but not from God but from himself,
for he thinks continually of himself,
and nothing of the neighbor;
and if he thinks of the neighbor,
he holds him in low estimation,
if he be not also such as himself.
And likewise he thinks of heaven as a reward,
thence in his mind there is merit, and also the love of self,
as also contempt or neglect of uses, and thus of the neighbor,
and at the same time he cherishes a belief that he is blameless.

NJHD 121 - trust or confidence

NJHD 121
Trust or confidence,
which in an eminent sense is called saving faith,
is given with those only who are in good as to life,
consequently with those who are in charity.

(AC 2982, 4352, 4683, 4689, 7762, 8240, 9239-9245)

NJHD 108, 110-111 - real faith

NJHD 108, 110-111
No one can know what faith is in its essence,
unless he knows what charity is,
because where there is no charity there is no faith,
for charity makes one with faith as good does with truth.

Charity conjoins itself with faith with a person,
when a person wills that which he knows and perceives;
to will is of charity,
and to know and perceive is of faith.
Faith enters into a person, and becomes his,
when he wills and loves that which he knows and perceives;
meanwhile it is without him.

Faith does not become faith with a person, unless it becomes spiritual,
and it does not become spiritual, unless it becomes of the love;
and it then becomes of the love,
when a person loves to live truth and good, that is,
to live according to those things which are commanded in the Word.

NJHD 117-118 - persuasive faith and its dangers

NJHD 117-118
Faith is persuasive,
when the Word and the doctrine of the church are believed and loved,
not for the sake of truth and of a life according to it,
but for the sake of gain, honor, and the fame of erudition, as ends;
wherefore they who are in that faith,
do not look to the Lord and to heaven,
but to themselves and the world.
They who in the world aspire after great things, and covet many things,
are in a stronger persuasion
that what the doctrine of the church teaches is true
than they who do not aspire after great things and covet many things:
the reason is,
because the doctrine of the church is to the former
only a means to their own ends,
and so far as the ends are coveted,
so far the means are loved,
and are also believed.
But the case in itself is this:
so far as they are in the fire of the loves of self and of the world,
and from that fire speak, preach, and act,
so far they are in that persuasion,
and then they know no other than that it is so;
but when they are not in the fire of those loves,
then they believe little, and many not at all.
So it is evident,
that persuasive faith is a faith of the mouth and not of the heart,
thus that in itself it is not faith.

They who are in persuasive faith do not know,
from any internal enlightenment,
whether the things which they teach be true or false;
yea, neither do they care,
provided they be believed by the common people;
for they are in no affection of truth for the sake of truth.
Wherefore they recede from faith,
if they are deprived of honors and gains,
provided their reputation be not endangered.
For persuasive faith is not inwardly with a person,
but stands without, in the memory only,
out of which it is taken when it is taught.
Wherefore also that faith with its truths vanishes after death;
for then there remains only that faith which is inwardly in a person,
that is, which is rooted in good,
thus which has become of the life.

NJHD 86, 89-90 - Who is our neighbor?

NJHD 86
The distinctions of neighbor,
which the people of the church ought altogether to know,
are according to the good which is with everyone;
and because all good proceeds from the Lord,
therefore the Lord is the neighbor
in the highest sense and in a supereminent degree,
and the origin is from Him.

NJHD 89-90
. . . they who do not love themselves more than others,
as is the case with all who belong to the kingdom of the Lord,
will derive the origin of neighbor from Him
whom they ought to love above all things,
consequently, from the Lord;
and they will esteem everyone as the neighbor
according to the quality of his love to Him and from Him.

. . . when good is loved
the Lord is loved,
for it is the Lord
from whom good is,
who is in good,
and who is good itself.

NJHD 97, 100-101, 104 - What of charity?

NJHD 97
Everyone should provide for himself the necessaries of life,
such as food, raiment, habitation,
and many other things which the state of civil life,
in which he is, necessarily requires,
and this not only for himself, but also for his own,
and not only for the present time, but also for the future;
for unless a person procures for himself the necessaries of life,
he cannot be in a state to exercise charity,
for he is in want of all things.

NJHD 100-101
It is believed by many,
that love towards the neighbor consists in giving to the poor,
in assisting the indigent, and in doing good to everyone;
but charity consists in acting prudently,
and to the end that good may result.
He who assists a poor or indigent evil doer
does evil to the neighbor through him,
for through the assistance which he renders,
he confirms him in evil,
and supplies him with the means of doing evil to others.
It is otherwise with him who gives support to the good.

But charity extends itself much more widely than to the poor and indigent;
for charity consists in doing what is right in every work,
and our duty in every office.

NJHD 104
Charity therefore is an internal affection,
from which a person wills to do good,
and this without remuneration;
the delight of his life consists in doing it.
With them who do good from internal affection,
there is charity in each thing which they think and speak,
and which they will and do;
it may be said that a person and an angel,
as to his interiors, is charity,
when good is his neighbor.
So widely does charity extend itself.

NJHD 72 - What is service?

NJHD 72
To serve others
is to do good to them from good will,
and to perform uses.

NJHD 54- 55 - Just what is it that our ruling love does?

NJHD 54
The very life of a person is his love,
and such as the love is,
such is the life, yea,
such is the whole person.
But it is the governing or ruling love which constitutes the person.
That love has many loves subordinate to it, which are derivations.
These appear under another form,
but still they are all in the ruling love,
and constitute, with it, one kingdom.
The ruling love is as their king and head;
it directs them,
and, through them, as mediate ends,
it regards and intends its own end,
which is the primary and ultimate end of them all;
and this it does both directly and indirectly.
That which is of the ruling love is what is loved above all things.

NJHD 55
That which a person loves above all things
is continually present in his thought, and also in his will,
and constitutes his most essential life.
As for example,
he who loves riches above all things,
whether money or possessions,
continually revolves in his mind how he may obtain them.
He inmostly rejoices when he acquires them,
he grieves inmostly when he loses them;
his heart is in them.

NJHD 51 - of sciences and knowledges

NJHD 51
Of sciences and knowledges, by which the internal spiritual person is opened.
Those things are called scientifics,
which are in the external or natural person, and its memory,
but not those which are in the internal or spiritual person.
(AC 3019, 3020, 3293, 3309, 4967, 9918, 9922)

The external person is respectively the world,
because the laws of Divine order existing in the world are inscribed therein;
and the internal person is respectively heaven,
because the laws of Divine order existing in heaven are inscribed therein.
(AC 4523, 4524, 5368, 6013, 6057, 9278, 9279, 9283, 9709, 10156, 10472; HH 51-58).

There are scientifics which concern natural things,
scientifics which relate to the civil state and life,
scientifics which relate to the moral state and life,
and scientifics which relate to the spiritual state and life.
(AC 5774, 5934)
But for distinction's sake,
those which relate to the spiritual state and life are called knowledges,
consisting principally of doctrinals.
(AC 9945)

A person ought to be imbued (infused) with sciences and knowledges,
since by these he learns to think,
then to understand what is true and good,
and finally to be wise,
that is to live according to them.
(AC 129, 1450, 1451, 1453, 1548, 1802)

Scientifics are as it were mirrors,
in which the truths and goods of the internal person appear,
and are perceived as in an image.
(AC 5201)

Scientifics, because they are in the light of the world,
are involved and obscure respectively to those things
which are in the light of heaven. . . .
(AC 2831)

NJHD 47 - the Lord governs

NJHD 47

The Lord
from the internal,
where there is peace,
governs the external,
where there is turbulence.
(AC 5396)

NJHD 43 - the internal and external person

NJHD 43
It is so provided and ordered by the Lord,
that so far as a person thinks and wills from heaven,
so far the internal spiritual person is opened and formed.
It is opened into heaven even to the Lord,
and the formation is according to those things which are of heaven.
But, on the contrary,
so far as a person does not think and will from heaven,
but from the world, so far the internal spiritual person is closed,
and the external is opened.
The opening is into the world,
and the formation is to those things which are of the world.

NJHD 34 - spiritual truths

NJHD 34
Spiritual truths cannot be comprehended,
unless the following universals are known:

I. All things in the universe have relation to good and truth,
and to the conjunction of both,
in order that they may be anything;
consequently to love and faith, and their conjunction.

II. With a person there is will and understanding,
and the will is the receptacle of good,
and the understanding the receptacle of truth,
and all things with a person have relation to those two,
and to their conjunction,
as all things relate to good and truth, and their conjunction.

III. There is an internal person and an external,
and they are distinct one from the other like heaven and the world,
and nevertheless that they ought to make one,
in order that a person may be truly a person.

IV. The light of heaven is that in which the internal person is,
and the light of the world that in which the external is;
and the light of heaven is the Divine truth itself,
from which is all intelligence.

V. There is a correspondence
between the things which are in the internal,
and those which are in the external person;
and consequently they appear in each under a different form,
so that they can only be discerned by the science of correspondences.

NJHD 27 - truth vanishes

NJHD 27
Truth when it is conjoined to good,
vanishes out of the memory
because it then becomes of life.
(AC 3108)

NJHD 21, 24 - evil, good & truth

NJHD 21
Evil is heavy . . .

NJHD 24 - A Summary:
Faith is by truths.
Charity towards the neighbor is by truths.
Love to the Lord is by truths.
Conscience is by truths.
Innocence is by truths.
Purification from evils is by truths.
Regeneration is by truths.
Intelligence and wisdom are by truths.
The beauty of angels, and also of men,
as to the interiors which are their spirits, is by truths.
Power against evils and falsities is by truths.
Order, such as it is in heaven, is by truths.
The church is by truths.
Heaven is with man by truths.
Man becomes man by truths.
Nevertheless all these things are by truths from good,
and not by truths without good; and good is from the Lord.
All good is from the Lord.

The summary with reference numbers to the Arcana is posted in comments.

NJHD 9 - Where does wisdom come from?

NJHD 9
. . . they who are in the good of love and charity,
as to the internal person,
are in heaven,
and as to that are in an angelic society which is in similar good.
Hence they enjoy an elevation of mind towards interior things,
and, consequently, they are in wisdom;
for wisdom can come from no other source than from heaven,
that is, through heaven from the Lord;
and in heaven there is wisdom,
because there they are in good.

Wisdom consists in seeing truth from the light of truth;
and the light of truth is the light which is in heaven.
But in process of time that ancient wisdom decreased;
for as mankind removed themselves from the good of love to the Lord,
and of love towards the neighbor,
which love is called charity,
they removed themselves in the same proportion from wisdom
because, in the same proportion, they removed themselves from heaven.
Hence it was that mankind, from being internal, became external,
and this successively;
and when he became external,
he became also worldly and corporeal.
When such is his quality,
he cares but little for the things of heaven;
for the delights of earthly loves,
and the evils which, from those loves,
are delightful to him,
then possess him entirely.