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Divine Love and Divine Wisdom, or what is the same, Di.
vine Good and Divine Truth, and the Word in it's Ellence is
both; and inatmuch as it joineth Man with the Lord, and
openeth Heaven, as was observed, 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 Underdando
ing with the Truths of Wisdom, and hence Man receiveth
Life by the Word. But it is well to be observed, that they
oniy receive Life from the Word, who read it with this End
and Delign, 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 those, who read the Word with no further End and
Design, than to procure worldly Riches and Reputation,

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192. Where Men do not know that there is a certain fpiri-
tual Sense contained in the Word, as the Soul is in the Bedy,
they must of Neceflity judge of the Word only from it's literal
Senfe, when nevertheless the literal Sense is but like a Casket
to contain the Jewels of its fpiritual Sense; if therefore this
internal Sense be unknown, Mankind connot possibly 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 Cases 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-
tined, and arranged in their respective Orders. Whilst the
Contents of the Cabinet are unknown, it is not to be wondered
ar, if the Cabinet of i{self be eftimated only according to the
Value of the visible Materials whereof it is made; and this
is exactly the Cafe with the Word as to it's literal Senfe.
Left however Mankind should remain any longer in Doubt
concerning the Divinity, and inoit adorable Sanctity of the
Word, it hath pleased the Lord to reveal to me it's internal
Se fe, which in it's Ellence is Spiritizal, and which is in the
ex'ern / Sense, which is Natural, as the Soul is in the Body;
this internal Scnfe is the Spirit which gives Life to the Letter;
wle e ore this Sense may teftify concerning the Divinity and
Sanctity of the Word, and convince even the natural Man, if
he is in a Disposition to be convincedia

II. That in the Word there is a Spiritual Sense, lscretofure


193. Who doth not acknowledge and affent to this Propofition, viz. that the Word being Divine, is in its inmost 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 Terin Spiritual will be shewn in one of the MEMORABLE RELATIons at the Conclusion of this Chapter, and whereabouts in the Word it's Spirituality lieth concealed, we shall now pro. ceed directly to inquire. That the Word is spiritual in it's

inner Parts, is a Consequence of it's descending from the Lord © Jehovah, and passing through the Angelic Heavens; in which

Descent the Eflential Divinity, which is in Itself ineffable and imperceptible, was made adequate to the Perception of Angels, and lastly to the Perception of Men; hence the fpiritual Sense of the Word is derived, which is within the natural Sense, just 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 visible Things of the natural World, we may say that the spiritual Sense of the Word is within the natural Sense, just as the universal 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 similar Instances. But that fuch a spiritual Senfe should be in the natural Sense of the Word, hath never lieretofore entered into the Conception of any Person on Earth ; wherefore it is expedient that this Arcanum, which in it's Nature is distinguished above all that were ever before discovered, should be fully opened to the Understanding, as will be bett effected by considering it according to the following Arrangement; I. What the Spiritual Sense is. II. That thi: Senje is in all and every Part of the Word. lll. That it is owing to this Sense that the Word is Divinely inspired, and Holy in every Syllable. IV. That this Sense hatb"heretofore beën unknown,

V. That hereafter it will be made known to none, but those who are under the influence of genuine Trutbs from the Lord. VI.A Relation of some wonderful Phenomena resulting from the spiritual Sense of the Word. We thall proceed to a particular Explanation of each Article,

194. I. WHAT THE SPIRITUAL Sense 18. 0. The Spiritual

, Sense of the Word is not that which breaketh forth as a Light out of the literal Sense, whilft a Person is ftudying and explaining the Word, with intent to establish some particular Tenet of the Church; for this Sense may be called the literal and ecclefiaftic Senfe of the Word; but the fpiritual Sense doth not appear in the literal Sense, 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 Cause of the Spirituality of the Word, whereby it is adapted not only to the Service of Men, but also of Angels, and in Consequence of which the Word communicateth with the Heavens. Inasmuch as the Word is inwardly Spiritual, therefore it is written by mere Correspondencies, and what is written by Correspondencies, is, in it's last or lowest Sense, written in such a Stile, as we meet with in the Prophets, the Evangelists, and the Revelation, which, although it appeareth vulgar, yet is the Repository of all Divine and Angelic Wifdoin. What is meant by Correspondence, may be seen in the Treatise concerning HEAVEN AND Hell, published at London in the Year 1753, which Treats of tbe Correspondence of all Things in Heaven with all Things in Man, No. 87 to 102; and of the Correspondence of all Things in Heaven with all Things on Earth, No. 103 to 115; and will be further shewn by Examples from the Word, which will be adduced presently.

195. From the Lord proceedeth Tee Divine-CELESTIALI THE DIVINE SPIRITUAL, and THE DIVINE NATURAL, one after another. Whatsoever proceedeth from his Divine Love is called The DIVINE CELESTIAL, and all that is Goodness; whatfoever proceedeth from his Divine Wisdom is called The DIVINE-SPIRITUAL, and all that is Truth. The Dia VINE-NATURAL is an Effect of both, and is the last' terminata ing Sphere of their Operations (Complexus in Ultimo), The

Angels of the Celestial Kingdom, who compose the Third or Higheit Heaven, are under that Divine Influence proceeda ing 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 compose 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 Lowest Heaven, are under that Divine Influence from the Lord, which is called Divine-Natural, and are in the Faith of Charity froin 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, such also is the Word of the Lord; in it's last Sense it is Natural, in it's inner, Sense it is Spiritual, and in it's inmoft Sense it is Celeftial, and in all it's Senses it is Divine; wherefore it is accommodated to the Angels of the Three Heavens, and also to Men.



This cannot be better seen than by Examples; as for Instance; John saith in the Revelation, I saw Heaven opened, and behold a white Horse, and He that sat upon him was called Faithful and True, and in Righteousness he doth judge and make War.

His Eyes zvere as a Flame of Fire, and on his Head were many Crozuns, and he had a Name written that no Man knew but He himself; and he was cloathed with a Vesturc dipped in Blood, and his Name is called The WORD OF GOD. And the Armies which were in Heaven followed him upon white Horses, cloathed in fine Linen, wbite and clean. And he bath on his Veja ture, and on his Thigh, a Name written, KING OF KINGS, AND LORD OF LORDS. And I saw an Angel standing in the Sun, and he cried with a loud Voice, to all the Fowls that fiy inz the Midst of Heaven, Come and gather yourselves unto the Supper of the Great God, that we may eat the Flesh of Kings, and the Flesh of Captains, and the Flesh of mighty Men, and the Fleph of Horses, and of them that fit on them, and the Flesh of all Men, i both free and bond, both finall and great." Chap. xix. 11 to 18. What these Words fignify, cannot possibly be known but from the spiritual Sense of the Word; and the spiritual Sense

The par.

of the Word cannot possibly be known but from the Science of Correspondencies; for all the above Words are Correspondencies, and there is not one without a Meaning. The Science of Correspondencies teacheth what is fignified by a White Horse, what by Him that fitteth upon him, what by his Eyes which were as a Flame of Fire, what by the Crowng which he wore on his Head, what by his Vesture dipped in Blood, what by white Linen with which the Armies that followed him in Heaven were cloathed, what by the Angel standing in the Sun, what by the great Supper to which they fhould come and gather themselves, what by the Flesh of Kings, and Captains and others, which they should eat. ticular Signification of all these Expressions in their spiritual Sense may be feen explained in a Work entitled, APOCALYPsis RevelATA, from No. 820 to No. 838 ; and likewise in a small Treatise on the White Horse; wherefore it is needJess to repeat the Explanation. In those Books it is shewn, that, in the Pallage here quoted, the Lord is described as to the Word, and that by his Eyes, which were like a Flame of Fire, is meant the Divine Wisdom of his Divine Love; and by the Crowns which he wore on his Head, and by the Name which no one knew but Himself, are meant the Divine Truths of the Word derived from Him, and that no one knoweth what the Word is, in it's fpiritual Sense, except the Lord, and those to whom he revealeth it; also that by his Vesture dipped in Blood is incant the natural or literal Sense of the Word violated; that it is the Word which is thus defcribed, is rery evident from it's being faid, His NAME IS CALLED THE Word of God; and that it is the Lord who is meant, is likewise evident, for it is said that the Name of Him, who fat on the White Horse, was KING OF KINGS AND LORD OF Lords, in like Manner as in Revelations, xvii, 14; where we find these Words, “ And the Lamb Mall overcome them, for He is LORD OF Lords and KING OF KINGS." That thie Spiritual Sense of the Word is to be opened at the End of the Church, is fignified not only by what is said of the White Horfc, and of Him that fat upon him, but also by the great Supper to which all were invited, by the Angel standing in the Sun, to come, and eat the Flesh of Kings and Captains, &c. by which is fignified the Appropriation of all good Things from the Lord. All these Expressions would be idle unmcalia

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