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the BASIS, The First alfo is in the Middle, and by Means of the Middle in the Last, and thus the Laft is the CONTINENT; and because the Last is the Continent and the basis, it is also the FIRMAMENT. The learned Reader will be able to comprehend the Propriety of calling those three End, Cause, and Effect, and also Ele, Fieri, and Exiftere; (m) and that the End answers to Ele, the Caufe to Fieri, and the Effect to Exiftere; confequently, that in every Thing complete there is a Trinity, which is called First, Middle, and Last; likewise, End, Caufe, and Effect. He who comprehendeth this Reafoning, will be able to comprehend also, that every Divine Work is complete and perfect in the Laft; and likewise, that in the last is contained the Whole, because the prior Things are contained together in it.

211. From this Ground it is, that by the Number THREE, in the Word, according to it's spiritual Sense, is signified what is complete and perfect, and also the All or Whole of a Thing; and because this is the Signification of that Number, therefore is is so frequently applied in the Word, when that Signification is intended to be expressed; as in the following Places," Isaiah was to go naked and barefoot Three YEARS,

" Jehovah called Samuel THREE TIMES, and Samuel ran THREE TIMES to Eli, and Eli understood him the THIRD Time," 1 Sam. iii. I to 8. “ David said to Jonathan, that he would bide himself in the Field THREĘ Days, and Jonathan afterwards shot THREE ARROWs at the Stone ; and David, laftly bowed himself THREE Times before Jonathan," i Sam. XX. 5, 12 to 42.

Elijah stretched himself THREE TIMÉS on the Widow's Son," i Kings xvii. 20. Elijah commanded to pour Water on the Burnt-Offering THREE Times," i Kings xviii. 34. Jesus said, the Kingdom of Heapen is like unto to Leaven, which a Woman took and hidin THREĘ MEASURES of Meal, till the whole was leavened,Matt. xiil. 33. Jesus said to Peter, that he should deny him THRICE,

Isaiah xx. 3:

(m) We cannot possibly enable the unlearned Reader to comprehend the Meaning of the three Latin Words here used, otherwise than by referring him to what is said above, No. 18, concerning the Esse, the Effence, and the Existence of God; and if he hath a right Notion of the Dir. tinction between those three Terms, he will then be able to form a good Idea of what is here meant by Ege, Fieri, and Exiflere.

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ii. 2.

Matt. xxvi. 34: Jesus said THREE TIMES Into Peter, Lovest thou Me?” John xxi. 15, 16, 17. Jonah was in the Whale's Belly THREE DAYS AND THREE NIGHTS," Jon.

Jesus said, Destroy this Temple, and in Three Days I will raise it up," John ii. 19. Jesus prayed THREE Times in the Garden of Gethsemane,Matt. xxvi. 39 to 44. Jesus rose again on the THIRD Day,” Matt. xxviii. 1; befides many other Paftages, where the Number Ihree is men. tioned, in all which it denoteth a Work finished and perfect, because such a Work is signified by that Nụmber.

There are, Three Heavens, the Highest, the Middle, and the Lowest ; the Highest Heaven constituteth the Lord's celestial Kingdom, the Middle Heaven his spiritual Kingdom, and the Lowelt Heaven bis natural Kingdom: In like Manner, as there are Three Heavens, so there are also Three Senses of the Word, the celestial Sense, the spiritual, and the natural; to which, also, may be applied what was faid above, No. 210, viz. that the Firft is in the Middle, and by Means of the the Laft; just as the End is in the Cause, and by Means of the Cause in the Eflect. Hence appears the true Nature and Quality of the Word, viz. that in it's literal Sense, which is natural, there is contained an inner Sense, whịch is spiritual, and in this an inmoft Sense, which is celestial; and thus, that the last Sunle, which is na tural, and is called the literal Sense, is the Continent, and consequently the Basis and Firmament of the two interior Senses.


213. Hence it is evident, that the Word, without it's literal Sense, would be like a Palace without a Foundation, that is, like a Palace built in the Air, and not on the Ground, which could only be the Shadow of a Palace, and must vanish away; also that the Word, without it's literal Sense, would be like a Temple, in which are many holy Things, and in the Midft, the Holy of Holies, without a Roof and a Wall to contain what is within ; in which Cafe, it's holy Things would be exposed to the Depredations of Thieves, and the rude Affaults of wild Beasts and Birds of Prey, where by they would be spojled and made away with. And to pursue the Comparison, it would be like the Tabernacle of the

Children of Israel in the Wilderness, which contained in it's inmoft Part the Ark of the Covenant, and in it's Middle Part, the Golden Candlestick, the Golden Altar with Incense upon it, and likewise the Table of the Shew-Bread, deprived of it's laft Parts, which were it's Curtains, it's Vails, and Pillars, Nay, the Word without it's literal Sense would be like the Human Body without it's Coverings, which are called Skins, and without it's Supporters, which are called Bones, of which fuppofing it to be deprired, it's inner Parts must of Neceflity be dispersed and perilh. It would also be like the Heart and Lungs in the Thorax, deprived of their Covering, which is ealled the Pleura, and their Supporters, which are called the Ribs; and like the Brain without it's Coverings, which are called the dura and pia Mater, and without it's common Cor vering, Continent, and Firmament, which is called the Skull. So would it be with the Word without it's literal Sense; wherefore it is said in Ifaiah, that “the Lord will create upon all the Glory a Covering," Chap. iv. 6.

IV. That the Divine Truth, in the literal Sense of the Word, is

in it's Fulness, in it's San&tity, and in ii's Power.

214.. The Reafon why the Word, in it's literal Sense, is in it's Fulness, in it's Sanctity, and in it's Power, is, because the two prior, or interior Senfes, which are called Spiritual and Celestial, are contained together in the Natural Sense, which is the Sense of the Letter, as was said above, No, 210, 212; but in what Manner they are so contained together, shall be now thewn. Both in Heaven, and in the World, are found two kinds, or Establishments of Order, (n) fucceffive Order,

(n) We are well aware that the Author's Reasoning in this Place, concerning successive and simultaneous Order, will appear obscure and ab Atracted to many Readers. He is endeavouring to explain how the celestial and spiritual Senses of the Word exist togther, and at once in the natural Sense. With this View he diftinguisheth between what he calls Successive and Simultaneous Order. By successive Order, he means the Arrangement of Things one after another, in regular Succession, as of the different Degrees of a Column from Top to Bottom, or of the Different States of the Atmosphere in Respect to Density, from the Surface of the Earth upwards. But by simultaneous Order he Means the arrangement of

and fimultaneous Order; in successive Order one Thing fucO ceeds and follows another, from what is highest to what is

lowest ; but in fimultaneous Order one Thing is next to another, from what is innermost to what is outermost. Succeffive Order is like a Column with Degrees from highest to lowest; but simultaneous Order is like a Work whose Center and Circumferences have a regular Coherence, even to the extremest Superficies. We shall now shew in what Manner fücceffive Order becometh, in it's Ultimates, fimultaneous Order, which is thus; the highest Parts of successive Order become the in. moft of fimultaneous Order, and the lowest Parts of fucceffive Order become the outermost of fimultaneous Order; compa ratively as a Column of Degrees, when it subfideth, be cometh, a coherent Body in a Plane. Thus what is fimulta. neous is formed from what is successive, and this is the Cafe in all and every Thing in the natural World, and in all and every Thing in the spiritual World, for there is every where a First, a Middle, and a Laft; and the First, by Means of the Middle, tendeth and proeeedeth to it's Laft; But it should be well. observed, that there are Degrees of Purity, according to which both these kinds of Order are oftablished. To apply now this Reasoning to the Word; Celeftial, Spiritual, and Natural, proceed from the Lord in succesive Order, and in their Laft, or Ultimate, they are in Simultaneous Order; thus then the celestial and spiritual Senses of the Word are together in it's natural Sepfe. When this Truth is coinprehended, it will be easy to see how the natural Sense of the Word is the Continent, Bafis, and Firmament, cf it's fpiritual and celestial Senses, and also in what Marner Divine Good and Divine Truth are in the literal Sense of the Word in their Fulness, in their Sanctity, and in their Power. From hence it must appear evident, that the Word' is the true and very Word in it's literal Sense, for in thiş Senfe Spirit and Things one within another, as of the Contents between a Center and it's Circumferences; or as of the three Atmospheres, as existing one within the other; or as of the Soul, the animal Spirit, and the Body; or as of the End, the Cause, an the Effeet. Thus he fheweth, that as the End and the Cause exift together, and at once, in the Effect, and as the Soul and animal Spirit exist together, and at once, in the Body, so, according to the fame Law of fimultaneous Order, the celestial and spiritual Senses pf the Word exit together, and at once, in the natural Sense.

Life have their inner Abodes; and this is what the Lord
meant when he said, “ The Words which I speak unto you are
Spirit and Life," John vi. 63; for the Lord spake his Words
in a natural Sense. The celestial and spiritual Senses are not
the Word without the natural Sense, for in such a Cale they
are like Spirit and Life without a Body; or, as was said above,

like a Palace which hath no Foundation.
215. The Truths of the literal Sense of the Word are,
in fome Cafes, not naked Truths, but only Appearances of
Truth, and like Similitudes and Comparisons taken from
such Things as are in Nature, and thus accommodated and
adequate to the Apprehenfion of fimple Minds and Children;
but wereas they are at the same Time Correspondencies, there-
fore they are the Recipients and Abodes of genuine Truth ;
and are the containing Vessels, in like Manner as a Chryfta-
line Cup containeth pure and excellent Wine, or as a filver
Dish containeth rich Meats, or as Garments contain the Body
which they Cover; they are also like the Scientifics of the
natural Man, which comprehend in them the Perceptions
and Affections of spiritual Truth. The real naked Truths,
which are included, contained, attired, and comprehended, ,
are in the fpiritual Senfe of the Word, and the real naked
Goods are in it's celestial Sense. But let us illustrate this by
Instances from the Word; “ Jesus said, Wo unfo-you Scribes
and Pharisees, for je make clean the outside of the Cup, and of
the Platter, but within they are full of Exbortation and Excels;
thou blind Pharisee, first cleanse that which is within the Cup and
Platter, that the outside of them may be clean also,Matt. xxiii. 25,
26. In this Passage the Lord spake by Similitudes and Com-
parisons, which at the fame Time are Correspondencies, using
the Words Cup and Platter; and by Cup is not only meant,
but also signified, the Truth of the Word, for by Cup is
meant Wine, and by Wine is signified Truth; but by Platter,
is meant Meat, and by Meat is fignified Good; wherefore by
making clean the Inside of the Cup and Platter, is signified to
purify the Interiors of the Mind, which relate to the Will
and the Thoughts, by Means of the Word; and by the Confe-
quent Cleansing of the Outside is fignified, that thus the Exa
teriors of the Mind are purified, which are it's Words and
Works, inasmuch as these derive their Efience from the former,

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