moveable, being an Ocean of Fire, round which the Earth performeth her daily and annual Revolution. A Perfon now, who in Simplicity and Ignorance fuppofeth that the Sun revolveth about the Earth, doth not deftroy this natural Truth, refpecting the Earth's Rotation round her own Axis, and her annual Revolution in the Ecliptic: But whofo confirmeth the Sun's apparent Motion by the Reasonings of the natural Man, particularly if he fupporteth fuch an Opinion by the Authority of the Word, he invalidates the Truth, and deftroys it. That the Sun moves, is then an apparent Truth; that it doth not move, is a genuine Truth; every one may fpeak according to apparent Truth, and doth fo fpeak; but to think that the Fact is really fo, and to confirm fuch a Thought, this dulls and darkens the rational Understanding, The Cafe is fimilar with the Stars of the Firmament; it is an apparent Truth that they alfo are borne round daily with the Sun, wherefore it is also faid of the Stars, that they rife and fet; but it is a genuine Truth that the Stars are fixed, and that their Firmament is immoveable; neverthelefs every one may fpeak according to the Appear ance. 96. The true Ground of the Reafon why it is hurtful to confirm the Appearances of Truth that occur in the Word, in Confequence whereof the genuine Truth which lieth therein concealed is deftroyed, is this, because all and every Part of the literal Senfe of the Word hath Communication with, and opens Heaven, according to thofe Things which were faid above, n. 62 to 69. When therefore Man applieth that Senfe to the Confirmation of worldly Loves, which are contrary to heavenly Loves, then the internal Senfe of the. Word becomes falfe; wherefore when the external, which is the literal Sense, whofe internal is falfe, has Communication with Heaven, then Heaven is clofed, for the Angels who are in the internal Senfe of the Word reject it. Hence it appears, that a falfe Internal, or falfified Truth, preventeth Communication with Heaven, and clofeth it up. This is the Reafon why it is hurtful to confirm any falfe heretical Opinions. The Word is like a Garden, which may be called a celeftial Paradife, containing Delicacies and Delights of every every Kind, Delicacies, by Virtue of it's Fruits, and Delights, by Virtue of it's Flowers, in the Midft whereof are Trees of Life, and befide them Fountains of living Waters; and round about the Garden are Forefts. Whoever now is under the Influence and in the Poffeffion of Divine Truths, by Virtue of Doctrine, he is in the Midit of the Garden, amongst the Trees of Life, and in the actual Enjoyment of it's Delicacies and Delights; but where a Man is not under the Influence, and in the Poffeffion of Truths by Virtue of Doctrine, but by the literal Senfe alone, he abideth only in the Woods and Forefts which encompafs the Garden, and feeth Nothing within; and laftly, where a Man is influenced by the Doctrine of a falfe Religion, and hath confirmed it's Falfes in his Mind, he is not even in the Wood which furrounds the Garden, but in a fandy Defart on the Outfide, where no Grafs groweth. That thefe are the refpective States of fuch Perfons after Death, will be confirmed in it's proper Place. 97. It is moreover to be obferved, that the literal Senfe of the Word is a Defence for the genuine Truths concealed in it, left they should fuffer Violence; and the Defence confifteth in this Circumstance, that the literal Senfe can be turned every Way in all Directions, and be explained according to the Reader's Apprehenfions, with out it's Internal being hurt or violated; for no Hurt enfues from the literal Senfe being understood differently by different People; but the Danger is, when the Divine Truths which are hidden therein are perverted, for it is by this that the Word fuffereth Violence. To prevent this, the literal Senfe is it's Defence, and it operateth as fuch a Defence with those who are under the Influence of religious Falfes, and yet do not confirm them in their Minds; from these the Word fuffereth no Violence, The literal Sense of the Word acting as a Guard, or Defence, is fignified by Cherubims in the Word, and is alfo defcribed by them. This Defence is fignified by the Cherubs, which, after the Expulfion of Adam and his Wife from the Garden of Eden, were placed at the Entrance thereof, and of which it is written, "When the "Lord God drove out the Man, he placed at the East of the Garden of Eden Cherubims and a flaming "Sword "Sword, which turned every Way, to keep the Way of "the Tree of Life," Gen. iii. 24. By Cherubim's is fignified Defence; by the Way of the Tree of Life is fignified Admiffion to the Lord, which Men have by Means of the Truths contained in the fpiritual Senfe of the Word; by the flaming Sword, which turned every Way, is fignified Divine Truth in it's Ultimates, which like the Word in it's literal Senfe is capable of being thus turned. The fame is underflood by the "Cherubims made of Gold, over the two Extremities of the MercySeat, which was above the Ark in the Tabernacle," Exod. xxv. 18 to 21; becaufe this was fignified by the Cherubims, therefore the Lord talked from between them. with Mofes, Exod. xxv. 22. Chap. xxxvii. 9. Num. vii. 89, that the Lord never fpeaks with Man but in Fulnefs, and the Word in it's literal Senfe is Divine Truth in it's Fulnefs, may be seen above, n. 37 to 49; thus therefore the Lord talked with Mofes from between the Cherubs."` The fame is understood by "the Cherubims over the "Curtains of the Tabernacle, and over the Vail," Exod. xxvi. 31. for the Curtains and Vail of the Tabernacle fig nified the Ultimates of Heaven, and the Church, and confequently the Word, as may be feen above, n. 46. The fame is fignified by the "Cherubims in the Middle "of the Temple of Jerufalem," 1 Kings vi. 22 to 28. and by "the Cherubims carved over the Walls and "Doors of the Temple," 1 Kings vi. 29, 32, 35. And alfo by the Cherubims in the new Temple," Ezek. xli. 18, 19, 20. and may be feen above, n. 47. Since by Cherubims was fignified Defence, to fecure the Lord, Heaven, and Divine Truth, fuch as is contained in the internal Senfe of the Word, from being approached immediately, and to fhew, that they ought to be approached by the Mediation of Ultimates; therefore it is faid by the King of Tyre, "Thou fealeft up the Sum full of Wifdom, and perfect in Beauty; thou haft been in Eden "the Garden of God, every precious Stone was thy Co vering, thou art the anointed Cherub that covereth ; I "will deftroy thee, O covering Cherub from the Midft "of the Stones of Fire," Ezek. xxviii. 12, 13, 14, 16. By Tyre is fignified the Church, in Refpect to the Knowledges of Truth and Goodness, and confequently by the King King of Tyre is fignified the Word where thofe Know ledges are, and from whence they are derived; that by the King of Tyre is here fignified the Word in it's Ulti mates, which is the literal Senfe, and by Cherub, Defence, is plain from this Circumftance, that it is faid, Thou fealeft up the Sum full of Wisdom, every precious "Stone was thy Covering, thou art the anointed Cherub "that covereth;" that by the precious Stones which are alfo mentioned in the fame Chapter, are fignified the Truths belonging to the literal Senfe of the Word, may be feen above, n. 45. Inafmuch as by Cherubims is fignified the Word in it's Ultimates, and alfo Defence, therefore it is written in the Pfalms of David, Jehovah bowed the Heavens and came down, he rode upon "a Cherub," xviii. 10, 11. "O Shepherd of Ifrael, "thou that dwelleft between the Cherubims, shine "forth," lxxx. I. "Jehovah fitteth between the Cheru"bims," xcix. 1. To ride upon Cherubs, to fit upon them, and fit between them, meaneth on the ultimate Senfe of the Word. Divine Truth in the Word, with it's Nature and Quality, is defcribed by the Cherubims in Ezekiel, Chap. i. 9, 10; but as no one can know what is fignified by the Particulars in the Description of them, unlefs the fpiritual Senfe is opened, it was therefore difcovered to me, what is generally fignified by all those Things, which are faid concerning the Cherubims in the first Chapter of Ezekiel, which are thefe; the Divine external Sphere of the Word is defcribed, Verfe 4. Is represented as a Man, Verfe 5. It's Conjunction with fpiritual and celeftial Things, Verfe 6. The natural Senfe of the Word, it's Quality, Verfe 7. The fpiritual and celeftial Senfe of the Word conjoined with the natural, it's Quality, Verfe 8, 9. Divine Love of celeftial Goodnefs and Truth, of fpiritual and natural therein diftinct and united, Verfe 10, 11. That they regard one End, Verse 12. The Sphere of the Word is from the Divine Good and the Divine Truth of the Lord, from which the Word liveth, Verse 13, 14. The Doctrine of Goodnefs and Truth, in the Word and out of it, Verse 15 to 21. The Divinity of the Lord above it and in it, Verse 22, 23. And out of it, Verfe 24, 25, That the Lord is above the Heavens, Verse 26. And that that he is Divine Love and Divine Truth itself, Verfe Thefe Summaries alfo have been compared with the Word in Heaven, and are in Conformity with it. That the Lord came into the World, that he might fulfil all Things contained in the Word, and thereby become Divine Truth, or the Word even in it's Ultimates. 98. THAT the Lord came into the World, that he might fulfil all Things contained in the Word, may be feen in the DOCTRINE CONCERNING THE LORD, n. 8 to 11. That thereby he was made Divine Truth, or the Word even in it's Ultimates, is understood by these Words in John, "And the Word was made Flefh, and dwelt among us, and we beheld his Glory, as of the only be"gotten of the Father, full of Grace and Truth;" to be made Flesh, is to be made the Word in it's Ultimates. A Reprefentation of the Lord, as the Word in it's Ultimates, was exhibited before his Difciples at his Transfiguration, Matt. xvii. 2, &c. Mark ix. 2, &c. and Luke ix. 28; and it is there faid, that Mofes and Elias appeared in Glory; by Mofes and Elias is understood the Word, as may be feen above, n. 48. The Lord, as the Word in it's Ul timates, was also represented before John in the Revelation, Chap. i. 13 to 16; where all Parts of the Defcription given of him, fignify the Ultimates of Divine Truth, or of the Word. The Lord indeed, before his Incarnation, was the Word, or Divine Truth; but then it was in it's first Effence (in primis); for it is faid, "In the Beginning was the Word, and the Word was with God, "and God was the Word: This was in the Beginning "with God," John i. 1, 2, 3. But when the Word was made Flesh, the Lord was made the Word in it's Ultimates alfo; it is from this Circumftance that he is called the FIRST and the LAST, (Primus et Ultimus) Rev. i. 8, 11, 17. Chap. ii. 8. Chap. xxi. 6. Chap. xxii. 12, 13. M 1 1 |