9258. And wouldest forbear to remove it for him. That this signifies no reception of truth, is evident from the signification of "to forbear from removing," as being not to instruct and amend, here not to be capable of receiving instruction, thus not to receive truth, because it is said of the falsity which does not agree with the good of the church, and this falsity is of this nature. That in the spiritual sense "to remove" denotes this, is evident from the fact that words apply themselves to the subject; thus in the sense of the letter "to remove" applies to the burden under which the ass is lying; and in the internal sense to the falsity which does not agree with the good of the church; and therefore in this sense there is signified no removal from falsity by means of amendment, thus also no reception of truth whereby there may be amendment or removal. There are falsities which agree with the good of the church, and there are falsities which do not agree with it. The falsities which agree are those in which good lies hidden, and which, therefore, by means of good, can be bent toward truths. But the falsities which do not agree with the good of the church are those in which evil lies hidden, and which therefore cannot be bent toward truths.
 The good which lies hidden within genuine truths, or within truths not genuine, which just above were called falsities, and the evil which lies hidden in falsities, and also in truths, are like the prolific germ in the seed of fruit. When the fruit is being formed, all its fibers look toward the prolific germ of the seed, and by means of the permeating sap they nourish it and form it; but when it has been formed, the fibers retire, and convey the sap away from the seed, thus causing the pulp of the fruit to shrivel and decay, and afterward serve the prolific germ as soil. The case is the same with the seed itself, when its prolific germ begins to put itself forth anew in the earth. The prolific germ in plants corresponds to the good in man. The seed itself corresponds to internal things, and the pulp of the fruit encompassing the seed corresponds to external things. When the internal of man is being formed anew, or is being regenerated, the memory-knowledges and truths of the external man are like the fibers of fruit, through which the sap is carried over to the internal; and afterward, when the man has been regenerated, the memory-knowledges and truths of the external man are also separated, and serve as soil. The case is the same with the internal of man, to which the seed corresponds. In this case the good which has been formed in this manner produces a new man, just as the prolific germ in the seed produces a new tree, or a new plant. Thus all things are made new, and afterward multiply and bear fruit to eternity; consequently the new man becomes like a garden and a paradise, to which he is also compared in the Word.
 This is meant by the Lord's words in Matthew:
The kingdom of the heavens is like a grain of mustard seed, which a man took and sowed in his field; which is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and make their nests in its branches (Matt. 13:31-32).
From all this it can be seen how the case is with truths, both genuine and not genuine, that have good within them, namely, that after good has been formed, it produces such truths as agree with the good; and even if these are not genuine truths, they are nevertheless accepted as genuine, because they savor of good, for from this they derive their essence and life. For good prolificates and brings itself forth by means of truths, and in this bringing of itself forth it is in the continual endeavor to produce a new good, in which there shall be a like prolific germ; just as the prolific germ of a seed acts in the case of a plant or tree, when it pushes itself forth from the earth for the sake of new fruits, and new seeds. But the varieties are endless, and are according to the goods that are formed by a life of charity in accordance with the precepts of faith.
 From the opposite it can be seen how the case is with falsities in which is evil, namely, that they are like trees which bear evil fruits, and which are to be rooted up and cast into the fire, according to the Lord's words in these passages:
Every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them (Matt. 7:17-20; 12:33).
Jesus said, As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me. I am the vine, ye are the branches. He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing. If a man abide not in Me, he shall be cast forth as a branch, and shall wither; and they gather him, and cast him into the fire, and he is burned (John 15:4-6).
From this it is evident that all good which shall bear any fruit is from the Lord, and that unless it is from Him it is not good.