That sheep and goats have this spiritual signification when mentioned in the Word, is manifest from many passages. Thus the Lord, who is Goodness itself, and the source of all good in angels and men, says: "I am the good shepherd: the good shepherd giveth his life for the sheep." (John x. 11.) And again: "I lay down my life for the sheep. My sheep hear my voice and I know them, and they follow me." (v. 15, 27.) It must be evident to all, that sheep cannot here be understood in the literal sense. And that they signify all persons who are in charity or the good of life-that is, all who live according to the truth of the Word-is manifest from the Lord's saying, "My sheep hear my voice, and I know them, and they follow me." To hear the Lord's voice evidently means to give attention to the truth of his Holy Word; and to follow Him signifies to do the truth :—to shun evils, or fight against and resist infernal spirits, as he did while glorifying the Human :thus it is to "follow Him in the regeneration."

In another place we read of two classes of persons, one of which was in the good of charity or neighborly love, and the other not so. And of these two classes of persons it is said: "When the Son of Man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory and before him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth the sheep from the goats: and He shall set the sheep on his right hand, but the goats on the left. Then shall the king say to them on the right hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.-Then shall He say also unto them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the devil and his angels." (Matt. xxv. 31-42.) That the sheep here mentioned denote those who do good according to truth, thus all in whom charity and faith are united, and the goats those who are not in the good of life, thus all who are in faith separate from charity, is very evident from the deeds of charity mentioned in the context, which, it is said, the sheep had performed, but the goats had not.

It is, therefore, plain that sheep and goats, when mentioned in the Scripture, have the spiritual signification which Swedenborg has given to them. And from what has been said of correspondences and representatives in the other world, we should expect that the interiors or affections of the first class of persons above described, would sometimes appear there under the external form of

sheep; and the interiors of the other class, under the form of goats. This ought to be the case, if these words have the spiritual meaning which Swedenborg has given to them, and if what we have said of correspondences in the spiritual world be true.

Accordingly our Seer relates, that he once saw in the spiritual world two flocks, one of GOATS, and the other of SHEEP. Wherefore," he says, "I approached toward them, and as I drew near, the likenesses of animals disappeared, and instead of them were seen men. And it was shown that they who formed the flock of goats, were those who had confirmed themselves in the doctrine of justification by faith alone; and they who formed the flock of sheep, were those who believed that charity and faith are one, as good and truth are one." (A. R. Mem. Rel. n. 416.) From the conversation which then followed, it is manifest that they were of such a character; that is, that one class, who were at first seen under the representative image of a flock of gouts, were in faith alone; and the other class, whose interiors were representatively exhibited as sheep, were in faith united with charity. And here we have another exemplification of the unalterable law of correspondence.

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Again our author tells us in various parts of his writings, where he unfolds the spiritual sense of the Word, that virgins correspond to, and signify, those who have a genuine affection for truth; that fountain corresponds to the interior truth of the Word; hence drinking at a fountain corresponds to the reception of this interior truth into the mind; and roses correspond to the delightful state of mind in which those are, who love to receive and live according to the interior truths of wisdom. The correspondence of these words may also be learned from the Dictionary of Correspondences. Accordingly, in one of his Memorabilia, Swedenborg speaks of some women, who had an affection for the interior truths of wisdom, and were delighted with them; and he says, that he at first saw them "sitting upon a rose-bed at a certain fountain, drinking water." And when he approached them and made inquiry whence they were; "they said, We are wives, and are here conversing together concerning the delights of conjugial love; and from much confirmation we conclude, that those delights are also delights of wisdom; which answer (says Swedenborg) so delighted my mind, that I seemed to myself to be in the spirit, and thence in perception more interiorly and brightly than on any other occasion before."-C. L. n. 293.

Again Swedenborg often says, in his expositions of the internal sense of the Word, that garments correspond to the truths of faith which clothe the goods of charity, or to the thoughts which clothe affections; for a man's thoughts are always in agreement with his loves. They are the garments with which his affections clothe and adorn themselves. Thus it is written in Isaiah: "Put on thy beautiful garments, O Jerusalem, the holy city" (lii. 1); and in the Revelation: "Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white for they are worthy" (iii. 4): where garments evidently denote the truths of faith; and they who have not defiled their garments denote those who have not profaned truths. Accordingly, in a certain Memorable Relation, we are told that "splendid garments interwoven here and there with threads of gold" were presented to certain persons, who thought and spake truly concerning the Divine Trinity in the Lord Jesus Christ. And the angel who presented them said, "Receive ye THE WEDDING GARMENTS." (T. C. R. n. 188,) These splendid garments were correspondences of their thoughts. Their receiving them, therefore, was a thing of divine order. No others could have been given or received, because no others would have been correspondent. And here again we see perfectly exemplified the immutable law of correspondence.

Swedenborg says, that, when the angels are in discourse upon any subject, their ideas and discourses are often exhibited representatively to those in the world of spirits, who are beneath, or in a more external state. And whenever they are thus exhibited, we find that the external forms under which they are said to appear, are invariably such as are correspondent with the angelic ideas; or such as they should be, according to the correspondence of those things which the Seer has given in his expositions of Scripture. For example: when unfolding the internal sense of the Scripture, he tells us that a city corresponds to, and signifies, doctrinals, or the Church as to its doctrinals of charity and faith. And accordingly in one of his Memorabilia, he says:

"When the discourse with the angels is concerning the doctrinals of charity and faith, there sometimes appears on such occasions, in an inferior sphere inhabited by a corresponding society of spirits, the idea of a city or of cities, with palaces therein, exhibiting such skill in architecture as to beget astonishment, so that the beholder would imagine that the very essence of the architectonic art was there and

thence derived, besides houses of various appearances; and what is wonderful, in all and singular of these things, there is not the smallest point, or the most minute visible particle, but what represents somewhat of angelic idea and discourse: hence it may appear what innumerable things are contained therein; and also what is signified by the cities described in the Word as seen by the prophets, and likewise what by the holy city, New Jerusalem; and what by the cities mentioned in the prophetic Word, viz., the doctrinals of charity and faith."

Again in his expositions of Scripture, he tells us that animals in general correspond to celestial natural things, or the various affections in the natural degree of the mind; and that different animals, according to their nature and quality, correspond to different kinds of affections. Accordingly we read in the Arcana Coelestia, n. 3218:

"When the angels are in affections, and at the same time in discourse concerning them, then with spirits in an inferior sphere such things fall into representative species of animals; when the discourse is concerning good affections, there are exhibited beautiful, tame, and useful animals, such as were used in sacrifice in the representative divine worship in the Jewish Church, as lambs, sheep, kids, she-goats, rams, he-goats, calves, heifers, oxen; and in this case, whatsoever appears at any time upon the animal represents some effigy of their thought, which it is given to the upright and well-disposed spirits to perceive: hence it may appear what was signified by animals in the rites of the Jewish Church, and what by the same when mentioned in the Word, viz., affections. But the discourse of the angels concerning evil affections is represented by beasts of a terrible appearance, fierce, and useless, as by tigers, bears, wolves, scorpions, serpents, mice, and the like; as such affections are also signified by the same beasts when named in the Word."

Again: where the internal sense of the Word is explained, we are told that groves, gardens, paradises, &c., correspond to, and thence signify, the things of knowledge, of intelligence, and wisdom. Accordingly, it is said in the Arcana Celestia,

"When the angels hold discourse concerning things appertaining to intelligence and wisdom, and concerning perceptions and knowledges, on such occasions, the influx thence into corresponding societies of spirits, falls into representations of such things as are in the vegetable kingdom, as into representations of paradises, of vineyards, of forests, of meadows adorned with flowers, and into several kinds of beauties, which exceed all human imagination. Hence it is, that those things which relate to wisdom and intelligence, are described in the Word by

paradises, vineyards, forests, meadows, and that where these things are named, such things are signified."

Again in his expositions of Scripture, Swedenborg tells us that clouds correspond to truths in the literal sense of the Word, which may appear dark or luminous according to the state of one's understanding: that white clouds correspond to truths seen with clearness, and black clouds to truths obscured, or to falsities. He also frequently tells us that fire or flame corresponds to love, and light to truth; and wherever they occur in the Word, they signify these. And that these words have such a signification in the Scripture, has been shown in some of the preceding lectures. Hence, from what has been said of correspondences in the spiritual world, we may easily conceive how angelic discourse might sometimes be represented to those in the world of spirits. Accordingly, we are told in the Arcana Cœlestia, n. 3221, '2:

"The discourses of angels are sometimes represented by clouds, and by their forms, colors, motions, and translations; affirmatives of truth by bright and ascending clouds, negatives by dark and descending clouds; affirmatives of what is false by dusky and black clouds ; consent and dissent by various consociations and dissociations of clouds, and these in a sky color, such as is that of the heavens in the night.

"Moreover the different kinds of love and their affections are represented by flames, and this with inexpressible variation; but truths are represented by lights, and by innumerable modifications of light; hence it may appear, from what ground it is, that, by flames in the Word, are signified the good things appertaining to love, and by lights the truths appertaining to faith."

These examples will suffice to show us generally, how the Memorabilia of Swedenborg, which contain his Relations of things seen in the spiritual world, are to be understood. It would be easy to fill a volume with similar examples, showing a most perfect agreement between these Relations, and the internal sense of the Word as unfolded by means of the Science of Correspondences. We everywhere find that the things described in the Memorabilia are precisely what they should be, according to the principle or law of correspondence, as elsewhere explained by Swedenborg, and the truth of which we have verified in some of the preceding lectures: that is, the things seen and described, are found to be always perfectly correspondent with the things of affection and thought, which, at the time, happen to be most