Divine Love and Divine Wifdom, or what is the fame, Di-
vine Good and Divine Truth, and the Word in it's Effence is
both; and inafmuch as it joineth Man with the Lord, and
openeth Heaven, as was obferved, therefore the Word filleth
Man with the Goods of Love, and with the Truths of Wif-
dom, his Will with the Goods of Love, and his Underfand-.
ing with the Truths of Wifdom, and hence Man receiveth
Θ Life by the Word. But it is well to be obferved, that they
only receive Life from the Word, who read it with this End
and Defign, viz. to draw Divine Truths from it, as from
their proper Fountain, and to apply fuch Divine Truths to
the Regulation of their Lives; and that the very Reverse hap-
peneth to thofe, who read the Word with no further End and
Defign, than to procure worldly Riches and Reputation.

192. Where Men do not know that there is a certain fpiri-
tual Senfe contained in the Word, as the Soul is in the Body,
they must of Neceffity judge of the Word only from it's literal
Senfe, when nevertheless the literal Senfe is but like a Cafket
to contain the Jewels of its fpiritual Senfe; if therefore this
internal Sense be unknown, Mankind connot poffibly judge
of the Divine Sanctity of the Word, but as they would judge
of a precious Stone by the Matrix which covers and contains
it, and which in many Cafes appears like an ordinary Stone;
or as they would judge of Diamonds, Rubies, Sardonixes,
oriental Topazes, &c. by the outward Cabinet of Jasper,
Lapis Lazuli, Amianthus, or Agate, wherein they are con-
tained, and arranged in their refpective Orders. Whilft the
Contents of the Cabinet are unknown, it is not to be wondered
at, if the Cabinet of itfelf he eftimated only according to the
Value of the vifible Materials whereof it is made; and this
is exactly the Cafe with the Word as to it's literal Senfe.
Left however Mankind fhould remain any longer in Doubt
concerning the Divinity, and moft adorable Sanctity of the
Word, it hath pleafed the Lord to reveal to me it's internal
Se fe, which in it's Effence is Spiritual, and which is in the
ex'ern Senfe, which is Natural, as the Soul is in the Body;
this internal Senfe is the Spirit which gives Life to the Letter;
whe efore this Senfe may teftify concerning the Divinity and
Sanctity of the Word, and convince even the natural Man, if
he is in a Difpofition to be convinced,

II.

That in the Word there is a Spiritual Senfe, heretofore

unknown.

193. Who doth not acknowledge and affent to this Propo fition, viz. that the Word being Divine, is in its inmoft Contents Spiritual? But heretefore who hath known what the Term Spiritual meaneth, and whereabouts in the Word it's Spirituality is concealed? The Meaning however of this Term Spiritual will be fhewn in one of the MEMORABLE RELATI ONS at the Conclufion of this Chapter, and whereabouts in the Word it's Spirituality lieth concealed, we fhall now pro ceed directly to inquire. That the Word is fpiritual in it's inner Parts, is a Confequence of it's defcending from the Lord Jehovah, and paffing through the Angelic Heavens; in which Defcent the Eflential Divinity, which is in Itfelf ineffable and imperceptible, was made adequate to the Perception of Angels, and laftly to the Perception of Men; hence the fpiritual Senfe of the Word is derived, which is within the natural Senfe, juft as the Soul is within the Body, or as the Thinking Principle of the Understanding is within the Words of Speech, or as the Love-Affection of the Will is within the Actions to which it giveth Birth; and if we may be allowed to draw Comparisons from the vifible Things of the natural World, we may fay that the fpiritual Sense of the Word is within the natural Senfe, juft as the univerfal Brain is within it's Meninges, or Maters; or as the young Shoots of a Treee are within their inner and outer Barks; or as all the Parts, belonging to the Generation and Birth of a young Chicken, are within the Shell of the Egg; not to mention other fimilar Inftances. But that fuch a spiritual Senfe fhould be in the natural Senfe of the Word, hath never heretofore entered into the Conception of any Perfon on Earth; wherefore it is expedient that this Arcanum, which in it's Nature is diftinguished above all that were ever before discovered, fhould be fully opened to the Understanding, as will be beft effected by confidering it according to the following Arrangement; I. What the Spiritual Senfe is. II. That this Senfe is in all and every Part of the Word. 111. That it is owing to this Senfe that the Word is Divinely inspired, and Holy in every Syllable. IV. That this Senfe hath" heretofore been unknown.

V. That hereafter it will be made known to none, but thofe whe are under the Influence of genuine Truths from the Lord. VI. A Relation of fome wonderful Phenomena refulting from the fpiritual Senfe of the Word. We fhall proceed to a particular Explanation of each Article.

194. I. WHAT THE SPIRITUAL SENSE IS.

The Spiritual Senfe of the Word is not that which breaketh forth as a Light out of the literal Senfe, whilft a Perfon is studying and explaining the Word, with intent to establish fome particular Tenet of the Church; for this Senfe may be called the literal and ecclefiaftic Senfe of the Word; but the fpiritual Senfe doth not appear in the literal Senfe, being refi dent within it, as the Soul is in the Body, or as the Thinking-Principle of the Understanding is in the Eyes, or as the Affection of Love is in the Countenance. This Senfe is the principal Caufe of the Spirituality of the Word, whereby it is adapted not only to the Service of Men, but also of Angels, and in Confequence of which the Word communicateth with the Heavens. Inafmuch as the Word is inwardly Spiritual, therefore it is written by mere Correfpondencies, and what is written by Correfpondencies, is, in it's laft or lowest Senfe, written in fuch a Stile, as we meet with in the Prophets, the Evangelifts, and the Revelation, which, although it appeareth vulgar, yet is the Repofitory of all Divine and Angelic Wifdom. What is meant by Correfpondence, may be feen in the Treatife concerning HEAVEN AND HELL, publifhed at London in the Year 1753, which Treats of the Correfpondence of all Things in Heaven with all Things in Man, No. 87 to 102; and of the Correfpondence of all Things in Heaven with all Things on Earth, No. 103 to 115; and will be further fhewn by Examples from the Word, which will be adduced presently.

195. From the Lord proceedeth TEE DIVINE-CELESTIAL THE DIVINE SPIRITUAL, and THE DIVINE NATURAL, one after another. Whatfoever proceedeth from his Divine Love is called THE DIVINE CELESTIAL, and all that is Goodness; whatfoever proceedeth from his Divine Wifdom is called THE DIVINE SPIRITUAL, and all that is Truth. THE DIVINE-NATURAL is an Effect of both, and is the laft terminating Sphere of their Operations (Complexus in Ultimo), The

7

Angels of the Celestial Kingdom, who compofe the Third or Highest Heaven, are under that Divine Influence proceeding from the Lord, which is called Celestial, for they are in the Good of Love from the Lord. The Angels of the Lord's Spiritual Kingdom, who compofe the Second or Middle Heaven, are under that Divine Influence proceeding from the Lord, which is called Spiritual, for they are in Divine Wisdom from the Lord. The Angels of the Lord's Natutal Kingdom, who compofe the Firit or Loweft Heaven, are under that Divine Influence from the Lord, which is called Divine-Natural, and are in the Faith of Charity from the Lord. But the Members of the Church on Earth are in one or other of these Kingdoms, according to their Love, Wifdom, and Faith; and in which foever they are, to the fame they are admitted after Death. As Heaven is, fuch alfo is the Word of the Lord; in it's laft Senfe it is Natural, in it's inner Senfe it is Spiritual, and in it's inmoft Sense it is Celeftial, and in all it's Senfes it is Divine; wherefore it is accommodated to the Angels of the Three Heavens, and also to Men.

196. II. THAT THE SPIRITUAL SENSE IS AND EVERY PART OF THE Word.

IN ALL

This cannot be better feen than by Examples; as for Inftance; John faith in the Revelation," I faw Heaven opened, and behold a white Horfe, and He that fat upon him was called Faithful and True, and in Righteousness he doth judge and make War. His Eyes were as a Flame of Fire, and on his Head were many Crowns, and he had a Name written that no Man knew but He himself; and he was cloathed with a Vefture dipped in Blood, and his Name is called THE WORD OF GOD. And the Armies which were in Heaven followed him upon white Horfes, cloathed in fine Linen, white and clean. And he hath on his Vesture, and on his Thigh, a Name written, KING OF KINGS, AND LORD OF LORDS. And I faw an Angel ftanding in the Sun, and he cried with a loud Voice, to all the Fowls that fly in the Midst of Heaven, Come and gather yourselves unto the Supper of the Great God, that ye may eat the Flesh of Kings, and the Flesh of Captains, and the Flesh of mighty Men, and the Flesh of Horfes, and of them that fit on them, and the Flesh of all Men both free and bond, both fmall and great." Chap. xix. 11 to 18. What thefe Words figaify, cannot poffibly be known but from the fpiritual Senfe of the Word; and the fpiritual Sense

of the Word cannot poffibly be known but from the Science of Correfpondencies; for all the above Words are Correfpondencies, and there is not one without a Meaning. The Science of Correfpondencies teacheth what is fignified by a White Horfe, what by Him that fitteth upon him, what by his Eyes which were as a Flame of Fire, what by the Crowns which he wore on his Head, what by his Vefture dipped in Blood, what by white Linen with which the Armies that followed him in Heaven were cloathed, what by the Angel ftanding in the Sun, what by the great Supper to which they fhould come and gather themfelves, what by the Flesh of Kings, and Captains and others, which they fhould eat. The particular Signification of all thefe Expreffions in their fpiritual Senfe may be feen explained in a Work entitled, APOCALYP SIS REVELATA, from No. 820 to No. 838; and likewise in a fmall Treatife on the WHITE HORSE; wherefore it is needlefs to repeat the Explanation. In thofe Books it is fhewn, that, in the Pallage here quoted, the Lord is defcribed as to the Word, and that by his Eyes, which were like a Flame of Fire, is meant the Divine Wifdom of his Divine Love; and by the Crowns which he wore on his Head, and by the Name which no one knew but Himfelf, are meant the Divine Truths of the Word derived from Him, and that no one knoweth what the Word is, in it's fpiritual Senfe, except the Lord, and thofe to whom he revealeth it; alfo that by his Vefture dipped in Blood is meant the natural or literal Senfe of the Word violated; that it is the Word which is thus defcribed, is very evident from it's being faid, HIS NAME IS CALLED THE WORD OF GOD; and that it is the Lord who is meant, is likewife evident, for it is faid that the Name of Him, who fat on the White Horfe, was KING OF KINGS AND LORD OF LORDS, in like Manner as in Revelations, xvii. 14; where we find thefe Words, " And the Lamb fhall overcome them, for HE IS LORD OF LORDS and KING OF KINGS." That the Spiritual Senfe of the Word is to be opened at the End of the Church, is fignified not only by what is faid of the White Horfe, and of Him that fat upon him, but alfo by the great Supper to which all were invited, by the Angel ftanding in the Sun, to come, and eat the Flefh of Kings and Captains, &c. by which is fignified the Appropriation of all good Things from the Lord. All thefe Expreffions would be idle unmeau