for thence it lives; the will is the receptacle of love or good, and the understanding is the receptacle of wisdom or truth; wherefore all and every thing in the soul or mind not only bear reference to those three universals of heaven and the church, but even proceed from them; for say, what is there proceeding from man, which doth not contain his mind, his will, and his understanding? and in case one of the three were taken away, what would man be but a mere lifeless trunk? In like manner, as to his external, there are three things in man to which also all and every thing bear reference, and on which they depend, namely, the body, the heart, and the lungs; and these three externals correspond to the three internals above mentioned, the body to the soul or mind, the heart to the will, and the lungs or respiration to the understanding. That there is such a correspondence, has been fully shewn above. Thus then all and every thing in man, both as to universals and singulars, were formed to be the receptacles of those three universals of heaven and of the church: the reason is, because man was created an image and likeness of God, consequently, to be in the Lord, and the Lord in him.

713. On the other band, there are three opposites to these universals, namely the devil, evil, and the false; the devil, by whom hell is meant, is in opposition against the Lord, evil is in opposition against good, and the false in opposition against truth: these three constitute a one, for where the devil is, there also is evil, and the false therein originating. These three also contain, both as to universals and singulars, all things of hell, and also all things of the world, which are contrary to heaven and the church. But as they are opposites, therefore they are altogether separate, and still they are kept together in connection by a wonderful subjection of all hell under heaven, of evil under good, and of the false under truth; on which subjection more may be seen in the work on HEAVEN AND HELL.

714. In order that singulars may be kept together in their order and connection, it is necessary that there should be universals from which they exist, and in which they subsist; and it is also necessary that they should bear relation to their universals by a kind of image, or otherwise the whole would perish with the parts: it is this relation which is the cause of the conservation of all things in the universe from the first day of creation to the present time, and will continue so to do to future ages: that all things in the universe bear relation to good and truth, is generally known; the reason is, because all things were created by God from or out of the divine good of love by the divine truth of wisdom; take whatever you please, whether animal, vegetable, or mineral, not one can be found which does not bear the marks of some kind of relationship to those three universals.

715. Since then divine good and divine truth are the most universal of all the constituents of heaven and the church, therefore Melchizedeck also, who represented the Lord, brought forth bread and wine to Abraham, and blessed him; of which Melchizedeck it is thus written: "Melchizedeck king of Salem brought forth bread and wine to Abraham; and he was priest to the Most High God; and he blessed him," Gen. xiv. 18, 19. That Melchizedeck represented the Lord, is evident from these words in David: "Thou art a priest for ever after the order of Melchizedeck," Psalm cx. 4: that these words relate to the Lord, may be seen, Heb. v. 6, 8, 10, chap. vi. 20, chap vii. 1, 10, 11, 15, 17, 21. The reason why he brought forth bread and wine, was, because in these two all the constituents of heaven and the church are included, consequently whatever relates to blessing, in like manner as the bread and wine do in the holy supper.

IV. THAT THE LORD IS ENTIRELY PRESENT, WITH THE WHOLE OF HIS REDEMPTION, IN THE HOLY SUPPER. 716. That the Lord is entirely present in the holy supper, both as to His glorified Humanity and the Divinity from

which His Humanity proceeded, is evident from His own most express words. That His Humanity is present in the holy supper, appears from these words: "Jesus took bread, and brake it, and gave to His disciples, and said, this is My body; and taking the cup He gave it to them, saying this is My blood," Matt. xxvi. Mark xiv. Luke xxii. and again: "I am the bread of life; he that eateth of this bread shall live for ever; the bread which I will give is My flesh; verily, verily, I say unto you, whoso eateth My flesh and drinketh My blood, hath everlasting life, and dwelleth in Me, and I in him," John vi. from these words it evidently appears that the Lord is present in the holy supper as to His glorified Humanity. That the Lord is also entirely present as to His Divinity, from which His Humanity proceeded, is evident from this circumstance, that He is the bread which came down from heaven, John vi. now He came down from heaven, with the Divinity, for it is said, "the Word was with God, and the Word was God; all things were made by Him, and the Word was made flesh," John i. 1, 3, 14; and again, "that He and the Father are one," John x. 30: "that all things that the Father hath are His," John iii. 35, chap. xvi. 15; “that He is in the Father, and the Father in Him," chap xiv. 10, 11, &c. It further appears from this consideration, that His Divinity can no more be separated from His Humanity, than the soul can from the body; so that when it is asserted, that the Lord, as to His Humanity, is entirely present in the holy supper, it follows of consequence, that His Divinity, which is the origin of His Humanity, is present also. Now since the Lord's flesh signifies the divine good of His Love, and His blood the divine truth of His Wisdom, it is evident that the Lord, both as to His Divinity and as to His glorified Humanity, is entirely omnipresent in the holy supper, and that consequently it is a spiritual eating and drinking.

717. That the whole of the Lord's redemption is present in the holy supper, is a necessary consequence of what has

been said above; for where the Lord is entirely present, there also is the whole of His redemption; for He, as to His Humanity, is the Redeemer, consequently He is redemption also; and where He Himself is wholly present, nothing of redemption can be absent; on this account all those who worthily approach the holy communion, become His redeemed ones: and since deliverance from hell, conjunction with the Lord, and salvation, are meant by redemption, as will be shewn below in this chapter, and has been fully proved in the chapter on redemption, therefore those fruits and benefits are ascribed to man in the holy supper; not however in the degree that the Lord wills, for from His divine love He is desirous to communicate them all, but in the degree that man receives, and he that receives is redeemed according to the degree of his reception. Hence it appears that the effects and fruits of the Lord's redemption are renewed to those who worthily approach the holy supper.

718. Every man of sound mind has the faculty of receiving wisdom from the Lord, that is of multiplying the truths from which wisdom is formed, to eternity; and likewise of receiving love, that is, of being fruitful in the goods from which love is formed, in like manner to eternity: this perpetual fructification of good, and thence of love, and this perpetual multiplication of truth, and thence of wisdom, are granted to the angels, and also to men who become angels : and since the Lord is Love Itself, and Wisdom Itself, it follows, that man has a capacity of conjoining himself with the Lord, and the Lord with himself, for ever; still however, as man is a finite being, the Lord's Divinity Itself cannot be conjoined with him, but only adjoined to him;* which circumstance may be illustrated by the case of the eye and the ear, it being impossible for the light of the sun to be conjoined with the eye, or the sound of the air to be conjoined

* See note above, n. 450, concerning the difference between conjunction and adjunction.

with the ear; they can only be adjoined to them, and thus give them the faculty of seeing and hearing: for man is not life in himself, as the Lord is even as to His Humanity, John v. 26, but only a receptacle of life, and life itself is what is adjoined to man, but not conjoined with him. These observations are added, that it may be more clearly understood, in what manner the Lord, with the whole of His redemption, is entirely present in the holy supper.

V. THAT THE LORD IS PRESENT, AND OPENS HEAVEN, TO THOSE WHO APPROACH THE HOLY SUPPER WORTHILY, AND THAT HE IS ALSO PRESENT WITH THOSE WHO APPROACH UNWORTHILY, BUT DOES NOT OPEN HEAVEN TO THEM; CONSEQUENTLY, THAT AS BAPTISM IS AN INTRODUCTION INTO THE CHURCH, SO IS THE HOLY SUPPER AN INTRODUCTION INTO HEAVEN. 719. Who they are who approach the holy supper worthily, will be shewn in the two following articles, and at the same time who they are that approach unworthily; for when the former are known and distinguished, it will be easy to know the latter by the contrariety of their character. That the Lord is present both with the worthy and the unworthy, is a consequence of His omnipresence both in heaven and in hell, and also in the world, thus with the evil as well as with the good: but with the good, that is, the regenerate, he is present both universally and singularly, for the Lord is in them, and they in the Lord, and where He is, there is heaven heaven also constitutes the Lord's body, wherefore to be in His body, is to be at the same time in heaven. But the presence of the Lord with those who approach unworthily, is His presence universally, but not singularly, or what amounts to the same, it is His external presence, but not His internal at the same time; and His universal or external presence causes man to live as man, and to possess the faculty of knowing, of understanding, and of speaking rationally from his intellect: for man is born for heaven, and

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