duces are animate, and are called the fishes of the sea, and the birds of the heavens.
The sixth state is when he utters truths and does good deeds from faith, and therefore from love. The things that he now produces are called the living soul, and the beast. And as he now begins to act at once both from faith and from love, he becomes a spiritual man; who is called an image. His spiritual life is delighted, and is sustained, by those things which are of the cognitions of faith and of the works of charity, which are called his meat; and his natural life is delighted and supported by those things that belong to the body and the senses; whence a conflict arises, until love reigns, and he becomes a celestial man.
They that are regenerated do not all attain this state. But some,—at this day even the greater part,—only reach the first; some only the second; some the third; the fourth; the fifth,—rarely the sixth; and scarcely any one the seventh. (A. C. n. 6-13.)
There were those at that time who formed doctrine out of the perceived truths of the Most Ancient and the succeeding churches, that it might serve for a test by which to know what is good and true. Such were called Enoch. This is signified by the words,—"And Enoch walked with God." Thus also they named that doctrine; and this [doctrine] too is signified by the name Enoch, which means to instruct. The same also appears from the signification of the word walk, and from the circumstance that he is said to have walked with God, and not with Jehovah. To walk with God is to teach and to live according to the doctrine of faith; but to walk with Jehovah is to live the life of love. To walk is a customary form of expression signifying to live; as to walk in the law, to walk in the statutes, to walk in the truth. To walk properly has relation to a way, which is of truth, consequently, which is of faith or of the doctrine of faith. (A. C. n. 519.)
"He was not, for God took him," signifies that that doctrine was preserved for the use of their posterity. The fact with regard to Enoch is, as was said, that he reduced to doctrine the perceived truth of the Most Ancient Church. This at that time was not permitted; for it is a very different thing to cognize by perception and to learn from doctrine. They who are in perception have no need to learn to know by the way of formulated doctrine what they have cognizance of; just as, for the sake of illustration, he who knows how to think well has no need to