Again; "Jefus Jaid, there was a certain rich Man, who was clothed in Purple, and fine Linen, and fared sumptuously every Day; and there was a certain poor Man, named Lazarus, who was laid at his Gate full of Sores," Luke xvi. 19, 20. In this Paffage also the Lord fpake by Similitudes and Comparifons, which are Correfpondencies, and contained in them fpiritual Things; by the rich Man is meant the Jewish Nation, who are called rich, because they were in Poffeffion of the Word, in which are spiritual Riches; by the Purple, and fine Linen, with which the rich Man was cloathed, are fignified the Good and Truth of the Word, by Purple it's Good, and by fine Linen it's Truth; by faring fumptuously every Day is fignified the Delight which the Jewith People took in poffeffing the Word, and hearing it often read in their Temples and Synagogues; by the poor Lazarus are meant the Gentiles, becaufe they were not in Poffeffion of the Word; by Lazarus lying at the rich Man's Gate is meant, that the Gentiles were despised and rejected by the Jews; by being full of Sores is fignified, that the Gentiles, by Reafon of their Ignorance of Truth, were under the Influence of many Falfes. The Reason why the Gentiles were meant by Lazarus was, because the Gentiles were beloved by the Lord, as Lazarus was, whom he raised from the Dead, John xi. 3, 5, 36; and who is called his Friend, John xi. 11; and who fat with him at Table, John xii. 2. From these two Paflages it is evident, that the Truths and Goods of the literal Senfe of the Word are like veffels and Garments, to contain and cover the naked Goodness and Truth, which lie concealed in the spiritual and celeftial Senfe of the Word. Since the Word, in it's literal Senfe, is of fuch a Nature, it follows of Confequence, that they who are under the Influence of Divine Truths, and in a Belief that the Word, in it's internal Parts, is Divine and Holy, fee Divine Truths in a natural Light whilft they read the Word in a State of Illumination from the Lord, and more efpecially if they perceive that the Word is of fuch à Nature by Reafon of it's fpiritual and celeftial Senfe; for the Light of Heaven, in which the fpiritual Senfe of the Word is, defcendeth by Influx into the natural Light, in which the literal Senfe of the Word is, and enlighteneth the intellectual Part of Man, which is called his rational Part, and maketh him fee and acknowledge Divine Truths, where

they are apparent, and where they lie concealed. This Ef fect of the Influx of Light from Heaven, in fome Cafes, taketh Place, even when Men are ignorant of it.

216. Inasmuch as the Word in it's inmoft Contents, by Virtue of it's celeftial Senfe, is like a gentle burning Flame, and in it's middle Contents, by Virtue of it's fpiritual Sense, is like an illuminating Light, it follows hence, that in it's ultimate, or last Contents, by Virtue of it's natural Sense, it is like a transparent Object recipient both of Flame and Light, which by Virtue of the Flame is red like Purple, and by Virtue of the Light is white like Snow; thus it is respectively like a Ruby, and like a Diamond, by Virtue of the heavenly Flame like a Ruby, and by Virtue of the heavenly Light like a Diamond. And fince this is the Nature and Quality of the Word in it's literal Senfe, therefore the Word is understood in that Sense, I. By the precious Stones of which the Foundations of the New Jerufalem were built. II. Alfo by the Urim and Thummim on the Ephod of Aaron. III. And likewife by the precious Stones in the Garden of Eden, wherein the King of Tyre is faid to have been. IV. And farther by the Curtains, Vails, and Pillars, of the Tabernacle. V. In like manner by the external Parts of the Temple at Jerufalem. VI. That the Word, in it's Glory, was represented in the Perfon of the Lord, when he was transfigured. VII. That the Power of the Word, in it's laft, or ultimate Senfe, was reprefented by the Nazarites. VIII. Of the inexpreffible Power of the Word. But thefe Articles fhall be feverally illuftrated.

217. THAT THE TRUTHS OF THE LITERAL SENSE OF THE WORD ARE UNDERSTOOD BY THE PRECIOUS STONES, OF WHICH THE FOUNDATIONS OF THE NEW JERUSALEM WERE BUILT, AS MENTIONED IN THE REVELATION, Chap. xxi. 17 to 21.

It was obferved above, No. 209, that in the spiritual World there are precious Stones, juft as in the natural World, and that they derive their spiritual Origin from the Truths which are in the literal Senfe of the Word. This may appear inoredible, but ftill it is true. Hence it is, that in whatever Part of the Word precious Stones are mentioned, in the fpiritual Senfe Truths are understood by them. That by the

precious Stones, whereof the Foundations of the Wall en-.. compaffing the City of the New Jerufalem are faid to be conftructed, are fignified the Truths of the Doctrine of the New: Church, follows from hence, becaufe by the New Jerufalem is fignified the New Church, in Refpect to Doctrine derived from the Word; wherefore, by it's Wall, and the Foundations of the Wall, Nothing can be understood but the External of the Word, which is it's literal Senfe; for it is this Senfe from which Doctrine is derived, and by Doctrine the Church; and this is like a Wall with Foundations, that encompaffes and fecures the City.

The New Jerufalem and it's Foundations are thus defcribed in the Revelation, "The Angel measured the Wall thereof, an hundred forty and four Cubits, according to the Measure of a Man, that is, an Angel. And the Wall had twelve Foundations, garnifhed with all Manner of precious Stones. The firft Foundation was Jasper; the Second Sapphire; the third, a Chalcedony; the fourth an Emerald; the fifth, Sardonix; the fixth, Sardius; the feventh, Chryfolite; the eighth, Beryl; the ninth, a Topaz; the tenth, Chryfoprafus, the eleventh, a Jacinth; the twelfth, an Amethyst," Chap. xxi. 17 to 20. The Reafon why the twelve Foundations of the Wall were built of the fame Number of precious Stones is, because the Number Twelve fignifies the All of Truth derived from Good, and confequently in this Place the All of Doctrine. But this, with the preceeding and following.Paffages of that Chapter, may be feen parti cularly explained, and confirmed by parallel Paffages from the Prophetic Writings, in the APOCALYPSIS REVELATA.

218. II. THAT THE GOODS AND TRUTHS OF THE WORD, IN IT'S LITERAL SENSE, ARE UNDERSTOOD BY THE URIM AND THUMMIM ON AARON'S EPHOD.

The Urim and Thummim were on Aaron's Ephod, whofe Priesthood was reprefentative of the Lord, with Refpect to Divine Good, and the Work of Salvation; the Garments of the Priesthood, or of it's Holinefs, were representative of Divine Truths from the Lord; the Ephod was reprefentative of Divine Truth in it's Laft, or Ultimate, consequently of the Word in it's literal Senfe, for this is Divine Truth in it's Ultimate; hence by the twelve precious Stones, with the Names of the twelve Tribes of Ifrael, which were the Urim VOL, II,

and Thummim, were reprefented Divine Truths, as derived. from Divine Good, in their univerfal Complex. Concerning the Ephod, with the Urim and Thummim, Mofes hath thefe Words, "They hall make the Ephod of Gold, of Blue and of Purple, of Scarlet, and fine twined Linen; and they shall make the Breast-Plate of Judgment with cunning Work, after the Work of the Ephod they shall make it; and shall fet in it Settings of Stones, even four Rows of Stones; the first Row shall be a Sardius, a Topaz, and a Carbuncle: and the fecond Row shall be an Emerald, a Sapphire, and a Diamond; and the third Row a Ligure, an Agate, and an Amethift, and the fourth Row a Beryl, an Onyx, and a Jasper: and the Stones fhall be with the Names of the Children of Ifrael, like the Engravings of a Signet ; every one with his Name shall be according to the twelve Tribes and Aaron fhall carry on the Breaft-Plate of Judgment the Urim and Thummim, and they shall be upon Aaron's Heart, when he goeth in before the Lord," Exod. xxviii. 6, 15 to 21, 30. What is reprefented by Aaron's Garments, his Ephod, his Robe, his Coat, his Mitre, and his Belt, is explained in the Work intitled ARCANA COELESTIA, publifhed at London,where, in treating on that Chapter, it is fhewn, that by the Ephod is reprefented Divine Truth in it's Laft, or Ultimate; by the cious Stones therein, are fignified Truths, tranfparent by Virtue of Good; by twelve, in a four-fold Order, all thofe Truths from the first to the laft; by the twelve Tribes of Ifrael, all Things relating to the Church; by the Breast-Plate, Divine Truth derived from Divine Good in it's univerfal Senfe; by the Urim and Thummim the Brilliancy of Divine Truth derived from Divine Good in it's Ultimates, for Urim fignifietha fhining Fire, and Thummim Brilliancy, in the Angelic Tongue, and in the Hebrew Tongue Integrity. In the fame fpiritual Explanation it is alfo fhewn, that Refponfes were given by the Variegations of Light, and by a tacit Perception, or a diftin&t Voice attending them, with many other Circumftances. From hence it may appear evident, that by thofe Stones were likewife fignified Truths derived from Good in the ultimate Senfe of the Word; nor are Refponfes from Heaven given by any other Means, inafmuch as in that Sense the Divine Proceeding is in it's Fulnefs.

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1219. III. THAT THE SAME IS UNDERSTOOD BY THE PRECIOUS STONES IN THE GARDEN OF EDEN, WHEREIN

THE KING OF TYRE IS SAID TO HAVE BEEN.

the

It is written in Ezekiel "King of Tyre, thou fealeft up Sum full of Wisdom, and art perfect in Beauty: thon haft bien in Eden the Garden of God; every precious Stone was thy Covering, the Sardius, the Topaz, and the Diamond; the Beryl, the Onyx, and the Fafper; the Sapphire, the Emerald, and the Carbuncle, and Gold," xxviii. 12, 13. By Tyre, in the Word, is fig nified the Church with Refpect to the Knowledges of Goodnefs and Truth; by King is fignified the Truth of the Church; by the Garden of Eden is fignified Wifdom and Intelligence, derived from the Word; by precious Stones are fignified bright tranfparent Truths by Virtue of Good, fuch as are in the literal Senfe of the Word; and whereas thefe are fignified by thofe Stones, therefore they are called his Covering; for that the literal Senfe of the Word ferveth as a Covering for the interior Senses, may be feen above, No. 213.

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220. IV. THAT TRUTHS AND GOODS IN THEIR ULTI MATES, SUCH AS ARE JN THE LITERAL SENSE OF THE WORD, ARE REPRESENTED BY THE CURTAINS VAILS, AND PILLARS OF THE TABERNACLE.

By the Tabernacle, which Mofes built in the Wilderness, is reprefented Heaven and the Church, wherefore it's Form was pointed out by Jehovah on Mount Sinai; hence by all Things contained in that Tabernacle, and the Candlestick, the golden Altar for Incenfe, and the Table whereon was the Shew-Bread, are reprefented and fignified the Holy Things of Heaven and the Church; and by the Holy of Holies, where was the Ark of the Covenant, is reprefented and thence fignified the Inmoftof Heaven and the Church; and by the Law written on two Tables is fignified the Word; and by the Cherubims above it are fignified Guards to prevent the Violation of the Holy Things of the Word. Now foratmuch as Externals derive their Effence from Internals, and both the one and the other from what is Inmoft, which in the Tabernacle was the Law, therefore the Holy Things of the Word are reprefented and fignified by all Things belonging to the Tabernacle; hence it follows, that by the Ultimates of the Tabernacle, as the Curtains, the Vails, and the Pillars, which were it's Coverings, Continents, and Firmaments, are figni