that Christians, by reason of their possessing the doctrine of faith, may be called faithful, but themselves not so, unless they receive it, or, as they say, are capable of receiving it.

CONCERNING THE WORD, REPRESENTATIONS, AND CORRESPONDENCES.

2894. It is written in John: "In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by Him, and without Him was not anything made which was made. In Him was life, and the life was the light of Men. And the light appeareth in darkness, but the darkness comprehended it not. And the Word was made Flesh, and dwelt in us, and we saw His glory, the glory as of the OnlyBegotten of the Father, full of grace and truth." Few know what is here meant by the Word. That the Lord is meant is evident from every particular; but the internal sense teaches, that the Lord as to the Divine Human [principle] is meant by the Word, whereby is meant also every truth which relates to Him and is derived from Him, in His kingdom in the heavens and in His Church on the earth; hence it is said, that in Him was life, and the life was the light of men, and the light appeareth in darkness; and whereas all truth is meant by the Word, thereby is meant also all revelation, consequently the Word itself, or Holy Scriptures.

2895. As to what concerns the Word in particular, it has existed in all times, but not the Word which we have at this day. There was another Word in the Most Ancient Church which was before the Flood, and another in the Ancient Church which was after the Flood; the Word written by Moses and the Prophets in the Jewish Church; and, finally, the Word written by the Evangelists in the New Church. The reason why the Word has existed at all times is because by the Word, there is a communication of heaven with earth, and because the Word treats of goodness and truth, whereby man may live happy to eternity; and, therefore, in the internal sense it treats of the Lord alone, inasmuch as all goodness and truth is from Him.

2896. The Word, in the Most Ancient Church, which was before the Flood, was not a written word, but revealed to every one who was of the Church, for they were celestial men; consequently, in the perception of goodness and truth, like the angels, with whom also they had consort; thus they had the Word inscribed on their hearts; concerning whom see Nos. 597, 607, 895, 220, 1114, 1125. And inasmuch as they were celestial, and had consort with the angels, whatsoever things they saw and were made sensible of, were to them representative and significative of things celestial and spiritual which are in the Lord's kingdom, so that they saw indeed worldly and terrestrial things with their eyes, and were affected with them by their other senses, but from them and by them they thought of things celestial and spiritual. Thus, and no otherwise, they were enabled to discourse with the angels; for the celestial and spiritual things which appertain to the angels, when they come to man, fall upon such things as appertain to man in the world. That all the particular things which are in the world, represent and signify those things which are in the heavens, has been shown from the first chapter of Genesis to the present. Hence came representatives and significatives, which, when communication with the angels began to cease, were collected by those who are meant by Enoch, as signified by these words, Gen. v. 24: "Enoch walked with God, and he was not, for God took him." (See No. 521.)

2897. But the Word, in the Ancient Church which was after the Flood was hence derived. The men of this Church, as being spiritual but not celestial men, knew, but did not perceive, what was involved in representatives and significatives; and whereas Divine things were involved therein, they were applied to use, particularly in their Divine worship, and this with intent that they might have communication with heaven; for, as was observed, all things which exist in the world represent and signify such things as exist in heaven. They had also a written Word which consisted of historicals and propheticals, like the Word of the Old Testament, but that Word in process of time was lost. The historicals were

called the Wars of Jehovah, and the propheticals were called Enunciations, as appears from Moses, Numb. xxi. 14, 27, where they are recited. Their historicals were written in the prophetic style, and for the most part were historical facts (or things reduced to an historical form), like what are contained in Genesis from chap. i. to xi., as is evident from what is thence in Moses, where are these words: "Therefore it is said in the Book of the Wars of Jehovah, Vaheb in Supha, and the rivers of Arnon, and the running down of the rivers which inclined to the dwellings of Ar, and leans on the border of Moab." Their propheticals were written like the propheticals of the Old Testament, as is also evident from what is quoted thence in Moses, where are these words: "Therefore say the Enunciations (or the prophetic enuntiators), come ye to Heshbon, it shall be built," &c., &c., Numb. xxi. 27-30. That these propheticals involve heavenly arcana like the propheticals of the Old Testament, is very manifest, not only from the consideration that they were written by Moses, and applied to the state of things then treated of, but also from this circumstance, that nearly the same words occur in Jeremiah, in which it must be very plain, from what has been said concerning the internal sense of the Word, there are contained as many heavenly arcana as there are words. The passage is this: "A fire hath gone forth from Heshbon, and a flame from between Sihon, and hath devoured the corner of Moab, and the top of the heads of the sons of noise. Woe to thee, Moab! The people of Chemosh perisheth, because thy sons are taken into captivity, and thy daughters into captivity." (Jer. xlviii. 45, 46.) Hence also it is evident that that Word had also an internal sense. (Concerning the Ancient Church which was after the Flood, see Nos. 640, 641, 765, 1238, 1327, 2385.)

2898. That they had propheticals, which in an internal sense treated of the Lord and of his kingdom, may not only appear from the above considerations, but also from the prophetical sayings of Balaam, who was of Syria, spoken of in Moses (Numb. xxiii. 7, 8, 10, 18—25; xxiv. 3—10, 15—25), which are delivered in a similar style with the other prophe

ticals of the Word, and manifestly predict the Lord's coming in these words: "I see Him, and not now; I behold Him, and not nigh. A star shall come forth from Jacob, and a sceptre shall arise out of Israel, and shall break the corners of Moab, and shall destroy all the sons of Seth." (Numb. xxiv. 17.) These propheticals are in like manner called Enunciations, for the expression is the same, as may be seen in chap. xxiii. 7, 18; xxiv. 3, 15, 20.

2899. A Word afterwards succeeded in the Jewish Church, which in like manner was written by representatives and significatives, to the intent that it might contain in it an internal sense understood in heaven, and thus by the Word a communication might be effected, and the Lord's kingdom in the heavens might be united with the Lord's kingdom on the earth. Unless all and singular the things contained in the Word were representative, and unless all and singular the expressions by which those things are written, were significative of Divine things appertaining to the Lord, the Word would not be Divine; and as this is the case, it could not possibly be written in any other style, for by this style, and by no other, human things and expressions correspond with celestial things and ideas, as to the smallest jot and tittle; hence it is, that if the Word be read only by an infant, the Divine things which are therein are perceived by the angels. (No. 1776.)

2900. As to what concerns the Word of the New Testament written by the Evangelists, inasmuch as the Lord spake from the essential Divine [principle], therefore also all and singular the things spoken by Him were representative and significative of Divine things, consequently of the celestial things of his kingdom and Church.

2988. In order that some idea may be had of representations and correspondences, it may suffice to reflect only on those things which appertain to the mind-viz., to the thought and will. These things usually so beam forth from the face that they manifest themselves in the countenance thereof, especially the affections; such as are of an interior nature discovering themselves from and in the eyes. When those things

which appertain to the face act in unity with those which appertain to the mind, they are said to correspond, and are correspondencies; and the looks [vultus] of the face represent and are representations. The case is the same with those things which are effected by gestures in the body, and likewise with all the actions which are produced by the muscles. That these things are effected according to what a man thinks and wills, is well known; the gestures and actions themselves, which appertain to the body, represent those things which appertain to the mind, and are representations; and when they agree together they are correspondences.

2990. It is also known, or may be known, that there is a spiritual world, and that there is a natural world; the spiritual world in its universal sense is the world where spirits and angels dwell, and the natural world is that where men dwell. In a particular sense there is a spiritual world and a natural world appertaining to every individual man, his internal man being to him a spiritual world, but his external being to him a natural world. The things which flow in out of the spiritual world, and are presented in the natural, are in general representations, and so far as they agree together, they are correspondences.

2991. That natural things represent spiritual, and that they correspond together, may also be known from this consideration, that what is natural cannot possibly have existence, except from a cause prior to itself. This cause is of spiritual origin, and there is nothing natural which doth not thence derive the cause of its existence. Natural forms are effects, nor can they appear as causes, still less as causes of causes, or principles, but they receive their forms according to their use in the place where they are; still, however, the forms of effects represent the things appertaining to their causes; yea, these latter things represent those which appertain to their principles. Thus all natural things represent the things appertaining to the spiritual, to which they correspond, and spiritual things also represent the things appertaining to the celestial, from which they are derived.

2992. It hath been given me to know by much experience,