that within these divisions was the burning. So fire was kept upon it continually.

The altar for judgment upon which was offered sweet incense of the vegetable kingdom was one cubit square and two high, because the first and second natures only are here concerned in the work.

CHAPTER V.

THE HIGH PRIEST.

So far we have for convenience considered the second nature without feeling, but strictly speaking this is by no means the case, for were it so its figurative people would be without parts and could not offer sacrifices for governments unto God, for there cannot be governments where there is no feeling. The feeling substance of the mental heads with which this nature is directly joined unites it with that much feeling of the flesh, or its cities would have no foundation for it. And the Levites were also given the suburbs of their cities for the support of their cattle. So some of the flesh outside of the brain actually belongs to the second nature, and consequently it possesses of its feeling. By other figures we learn that a part of the second nature is permanently located in each particular division of the brain, and that that division of the brain gives the character of its work, and consequently is its house and clothing. But these divisions thus located have an independent head for the fifth bowl on the stalk of the candlestick, that is not more united with one part of the brain than with another. Of this bowl must

come the high priest of the second nature, who has the entire mental man and some of the flesh for his house and clothing of holy garments. So this bowl would be his family, and the holy garments are explained by the rest of the man. But the stones are all we need explain for our present object.

Upon the shoulders of the ephod were two onyx stones, with six of the names of the children of Israel engraved in each in the order of their birth by command of God. Names used figuratively are characters. These upon the shoulders from the figurative meaning of that part become means for work. And in harmony with this is the division here made. As God by the numerical order of the engraved names declares the figurative meaning of each child to come in the order of its birth, that of each is easily found, for the left always comes first, and the numerical order of the six sensitive natures gives the order of their characters. After the adoption of Ephraim and Manasseh, Levi became the second nature. So neither he nor Joseph at the return of light belong to the twelve, for the vision of Joseph there passed away, and his son having another character takes his portion. So we have

stones, with a name of one of the twelve children on each. So these directly claim their figurative charac ter. These twelve stones for the twelve mental heads of the brain were arranged in four rows of equal number, to figuratively show their second person scope, in the plate. These precious stones cannot picture any work of feeling, and so must belong to mental substance of the natures. The mental feelings have already been pictured in Jesus by twelve cakes of bread, so feeling does not appear in stone. We have learned from figurative communication that wood, the strongest substance of the vegetable kingdom, has in it the mind for doing as well as the appearance of feeling for the same. So purely mental strength combined with work of feeling makes a hard substance, while feeling alone gives the leaves and tender stalk. This proves the mental substance of the natures apart from their feeling mind to be in figurative language the hardest part of the earth. So the twelve mental heads in judgment, where no work of feeling can lawfully exist, are in Christ twelve precious stones. Natural man would do well to compare the nature of these stones and the definition of their colors, with the characters of the twelve princes of Ishmael, worn upon the breastplate of his own high priest.

The two stones upon the shoulders of the ephod, with which the breastplate was connected by gold chains, clearly show, from the number of names in each, that two stones may picture the whole head; so its division into twelve stones for the breastplate prove that figurative stones for the brain may be as numerous as its figurative people are. By this knowledge we see the means God commands to be used for

slaying transgressors of many kinds, for stones were the executor's weapons of death among his figurative people in that age of universal blindness, when even his chosen people, from Moses down, were deeply sunken into the bottomless pit, and only fit for figures of a better work. The age when children, whose character was formed by their own parents, might be stoned to death for cursing them, without violating feeling worthy of respect. To here speak of the figurative laws given to these figurative people, when a whole volume of considerable size would be no more than sufficient to explain them, would be labor thrown away. We have examined these laws far enough to see that every one commanded by God, all those apparently silly operations, the putting of blood in different places, sometimes upon the tip of the ear, and on the great toe, and sprinkling it before the ark, a time for each nature, and the divisions of the offerings, and the offerings heaved up and waved about and eaten by certain parties, and the escape goat, and the way of entering the most holy place, are plain, natural and easily understood laws of the greatest importance in the civil reign of Christ. And we could tell things concerning the laws that appear purely literal, that completely change their apparently intended meaning, or adds much to it, but until a train of evidences that would be irresistible can be given, such information would be out of place. One of the figurative laws of present importance, we will slightly touch upon. This is the law of Sabbaths that forbids work on the seventh day, and cultivation of the ground on the seventh year, because this day and year belong, in figurative language, to the seventh spirit or strength.

So God, during the reign of figures, required this day and year to be kept to him, and we well remember his commands to us through the Moses of our own tribe of Levites, forbidding work on this day, and tilling of the flesh in this year, for all such work he reserves wholly to himself. So to keep the Sabbaths holy, all work in the subject of this figurative people, which is temporal rule, that belongs to the nature of strength, must be left to God, and none of the feelings of the other natures of the flesh must be cultivated in this kind of strength, or productions there grown be lived upon. So every man transgresses the law of Sabbaths who takes upon himself to use or direct the strength of this nature to rule; so even the saints are forbidden to direct the action of this nature in God by their own mind, and commanded to leave all this to God, and to not live upon any productions of such work by themselves.

By figurative laws, we find the saints forbidden to voluntarily give their lives as Jesus did, or to make the sacrifice the evening Cherub did, until after being thoroughly cleansed in the fourth nature. We find, also, for the moving of the door-posts by the cry of the second seraph, that these figurative laws allow a man but nine years from his beginning, to overcome all sin and get thoroughly cleansed before the Holy Ghost, and any who still have such work to do on the tenth year are lost. And all are required to be ready for selfdefense by the temporal authority of Christ on the evening of their fourteenth year of spiritual life.

The atonement supposed to have been made by Jesus, was a mistake that arose from a wrong understanding of the object of offerings, and of the figurative na