ledges to search into things spiritual and celestial. Egypt signifies knowledges, and therefore he calls himself the son of the wise. . . . They who believe nothing but what they comprehend by things sensual and things known were also called "mighty to drink;" as in Isaiah: "Woe unto them that are wise in their own eyes, and intelligent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink!" (v. 21, 22.) They are said to be wise in their own eyes and intelligent in their own sight, because those that argue against the truths of faith deem themselves wiser than others. But those that care nothing for the Word and the truths of faith, and thus have no desire to know anything about faith, denying its principles, are called "drunken without wine;" as in Isaiah: "They are drunken, but not with wine, they stagger, but not with strong drink; for Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes" (xxix. 9, 10). (A. C. n. 1072.)
Miracles.
As regards prodigies and signs, it should be known that they were produced among such as were in external worship and did not desire to know anything of internal; for those who were in such worship were to be constrained by external means. Hence it is that miracles were performed among the Israelitish and Jewish people. For they were solely in external worship, and in no internal; and external worship was also what they ought to be in when they were not willing to be in internal worship,—to the intent that in externals they might represent holy things, and that so communication might be given with heaven, as by something of a church; for correspondences, representatives, and significatives conjoin the natural world to the spiritual. It was then for this reason that so many miracles were performed among that nation. But miracles were not performed among those who were in internal worship, that is in charity and faith; for they are hurtful to them, since miracles compel belief, and what is of compulsion does not remain, but is dissipated. The internal things of worship, which are faith and charity, are to be implanted in a state of freedom; for then they are appropriated, and things which are so appropriated remain. But things which are implanted in a state of compulsion remain outside of the internal man in the external; for nothing enters into the internal man but by means of intellectual ideas, which are reasons, for the ground which receives there is an enlightened rational. Hence it is that no miracles are wrought at this day. That they are also hurtful is therefore evident; for they compel belief, and
