The answer is, that love and wisdom have always for their end uses; and as uses cannot exist without forms, therefore the Divine, in order to gain the end, creates from himself forms, which are the base and continent of uses; and as the greatest of all uses is the angelic form, which form is human, therefore all mediate forms contribute their uses towards the great end, which end is the image and likeness of God; for in this end the infinite is reflected in the finite. It is a truth that infinite cannot create infinite; therefore, all that is created from the Lord must be finite. In the proceeding operations of the Creator for producing the universe, all substances must terminate in last forms, which forms are material; and when primary substances are united with posterior, then the continent or base is made from which uses exist. Thus we see that the Divine acts from first principles by ultimates; or, in other words, from spiritual by natural. As all things require terminations in order to be perfect, therefore uses exist in forms, and the continent of all forms is material; it will follow, therefore, that each particular form in creation is the base of some use, because it proceeds from the Creator, and is stamped with its particular quality; therefore, in the creation of forms, each particular one must correspond to the source from whence it originates, in order that the higher may be imaged in the lower, and thus be in agreement with it; for without this correspondence the end is not attained. This, then, is the ground or foundation of correspondence, namely, spiritual things embodied in natural forms. When these ideas are digested, how plain is it to see that the only basis of correspondence is the natural forms of creation! The Divine Being fixes for a basis of correspondence the things which proceed from himself, which things are finited and always act according to the laws of order: thus the natural world is the basis of the spiritual, because it corresponds to it; also the human soul is based upon the material body, because it is a corresponding form.

We will now examine into the nature of science and endeavour to find its true ground:-Science is the knowledge of things; and as all knowledge is derived from revelation and experience, it follows that science is nothing else but an instrument in the hands of wisdom for unravelling the wonders of creation: it is the understanding examining into end, cause, and effect. We therefore call that man a scientific man who practically understands the subject of his science in its various phases: we call a mechanic that is clever in mechanism a scientific man, for why? because he, by his theory and practice, can call forth uses out of creation; his knowledges and experience are the

instruments by which he gains his ends. How, then, is it with the science of correspondence? Why similar; only one terminates in outward things, the other in spiritual. The science of correspondence is the knowledge of spirit from its outward material manifestation. Thus the sun, that grand orb of pure fire, whose rays hold in harmony and life all creation, whose warmth vivifies and brings to perfection all natural things, is the corresponding emblem, in all its various uses, of the divine love and wisdom of the Lord, which typify themselves in such an emblem: the human countenance also, when not restrained, is the index of the mind, and it figures forth the various emotions of the will: thus, anger distorts, joy irradiates, grief weeps. Therefore if a man arranges in his mind creation as it exists in the heavenly bodies, and as it exists in terrestrial bodies, and divides them into their various orders and species, he may therein see imaged the various correspondences of outward things to inward; and when he views the Word of God, he there sees the wisdom of the Lord in orderly connexion; he sees the great chain which connects man with his Creator, which it does in the following way: the spiritual idea connects man with angels, the angelic is in connexion with the Lord: thus he is all in all in his Word by means of the various intelligences it is adapted for.

I now see that the science of correspondence is the knowledge of divine, celestial, and spiritual things, contained in the Word and works of the Creator; and this science is an instrument in the hands of the enlightened understanding for the practical purposes of Christian life.

Our next subject for consideration is, what is language? Now, all speech arises from thought, and thought is the combination of ideas, which ideas have their origin in the affections, for will and understanding produce speech; and this is the peculiar distinction between man and beasts, for animals have only affection and science, which merely produce sounds. In order, therefore, that a man may communicate ideas, it is necessary for him to have a medium, and that medium is either signs or sounds, which manifest his thoughts: into these signs and sounds his ideas enter and embody themselves, and, according to his science or capability of using them, such will be the power of expressing his thoughts. Are then these things unchangeable? We find they are not; but the ideas are. The same idea may be expressed in other languages, no matter whether Hebrew, Greek, Latin, or any other. If such is the case, language is not permanent. This is very evident; for nations and tongues pass away, and scarcely leave a

wreck behind. The ravages of war may seize upon a nation, and the captives be imperceptibly led to adopt another language, and at last lose all knowledge of the signs and speech which formerly belonged to them as a nation; but the same ideas of thought will remain though another medium has to be used in giving expression to them: then I come to this conclusion, that ideas are the proper basis of language; for I cannot call that a basis for any thing which is not permanent. It is on account of ideas being the proper basis that all in the spiritual world speak one language; and this language all come into after death. We may then naturally ask the question, is there such a thing as a primary language, which is the only proper vehicle of revelation from the Divine Being? I have no authority for such a supposition. If it were the case, I should then think that that language would be universal, as it could be the only way of understanding revelation from the Divine properly. We find that Swedenborg tells us, when man became externally minded, outward speech originated; but am I to conclude that it was the Hebrew? I see no ground for it; for that circumstance may have happened ten, twenty, or a hundred thousand years ago; when most likely the Hebrew nation was not in existence. We may also ask, if revelations that are lost were exclusively written in Hebrew? And is it rational to conclude that the Hebrew nation is the first that was created and the primary stock, from whom have been propagated the whole human race? I conceive that when the Divine Being sees proper to communicate knowledge to the human race, it will be in language suitable to the time in which it is made, and that language will be as much adapted as any other to convey divine ideas in natural emblems. If such were not the case, how could the Word become efficient and universal? For if it were necessary for revelation to be in Hebrew, then conjunction by means of the Word, could not be transmitted to any one that did not understand Hebrew, because all communication is effected by correspondence; it could not, therefore, correspond if removed from its basis, which basis is considered by some to be the Hebrew tongue. If such a position is correct, then the Hebrew language is the divine language; which is as much as saying, that the divine can only communicate with his creatures by the Hebrew tongue: but this is evidently not the case; for the Lord operates as powerfully by the English as the Hebrew Bible, because correspondence is by ideas and not by words.

The age we live in is progressive; mankind are losing all their foolish veneration for ancient usages, and are now beginning to take a common-sense view of things: formerly men were considered wise if

they were acquainted with the dead languages; but learning does not consist in words, but ideas; and I cannot see any reason why ideas may not be got in one language as well as another. Mankind are aware of this, and the dead languages are now carried onwards in funeral procession, borne by rationality and common sense to the shades of oblivion; for when a thing is dead, its proper course is to be buried. Men are leaving roots of words to those who have no better employment; for we do not so much look after roots as fruits.

I will now point out the practical use of the science of correspondence ; for unless we arise from a subject impressed with its important value, we easily forget it; and the most important use of this science is the individual application of it. I test the uses of it in the following way: I find I am by nature estranged from heavenly life, or my external does not correspond with my internal; and these must be united before I can become one with my Redeemer and Saviour. I must therefore bring these into correspondence or united action, in order that I may become an image and likeness of God; for without this process the image is distorted. The science enables me to detect that which distorts in the following way:-The Word of God says there are two fires which burn in opposition; one is the correspondent emblem of celestial love, and should always burn brightly in the temple of my heart, producing in outward life love to God and charity to man; but I find, instead of this being the case, there is the fire of self-love and the love of the world, carrying on its destructive influence, consuming every thing that remains of a heavenly nature. Correspondence tells me the only way to quench this raging element, is to bring a plentiful supply of water from the river of the Word of God; for, unless it is quenched in this world, after death it is unquenchable. I also learn, that, as to my interior forms, I am in association with spiritual beings, who communicate their influence according to the states of my affections. If those affections are selfish and worldly, my associating spirits are devils, and, therefore, the corresponding forms of my mind are infernal; on the contrary, if I am well disposed, and shun all evils as sins against God, I then am in actual communication with hosts of angels who transmit their joys to the circumference of my mind, and fill me with a peace that passeth all understanding.

By this science creation speaks to me with innumerable tongues: wherever I turn, some lesson is pointed out to me, for creation speaks in the language of correspondence; my daily journeys point out the great journey towards the kingdom of heaven and the Lord; when my heart throbs, it tells me there is a universal pulse belonging to

heaven; when I respire the pure air of this world, I am led to think that my spirit has respiration from the heavenly atmospheres of truth : do my thoughts turn to the crimson current that joyfully bounds through my veins, giving life, energy, and activity to my body? I see there pictured truth and goodness circulating through the spiritual organization of my mind, carrying support to every part of my mental constitution; when I ponder over the wondrous formations of my corporeal frame, when I examine its innumerable parts, all acting as an harmonious whole, it tells me that heaven, with its innumerable myriads, all act as one from one common will, and that will is, the will of our blessed Lord Jesus Christ; when I perform my daily occupations faithfully, it tells me that angels love to be useful, and that idleness is a baneful vice; when hunger and thirst press their urgent claims upon me, a passage from the Word tells me immediately, that "man liveth not by bread alone," and that I must hunger and thirst after righteousness; when I arise from my bed and dress, it reminds me of being clothed in a marriage garment, in order to be a guest at the supper of the Lamb. In fact, such is the power of this science, that we are enabled to contemplate the realities of heaven and the bliss of angelic delights it brings rapture to the mind in viewing such resplendent beatitudes; grovelling worldly thoughts are removed, we mount on eagle's wings, and soar in the regions of purified thought. If we gaze steadfastly on the sun, our vision becomes stronger, the broad expanse of spiritual and natural things lies open for our view, and with hearts filled with gratitude we exclaim, "how manifold are thy works, O Lord God Almighty; in wisdom hast thou made them all."

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If this science enables us to contemplate the things that are true and beautiful, it also, on the other hand, points out the deadly nature of evil. Evil, we find, has manifested forms in this world, for its forms are perversions; and although some of its manifestations are dressed in gorgeous robes, deceiving the eye of the mere sensualist, yet no deception can be practised on that man who is in possession of this wonderful rod; for the instant he touches the phantasy,' the light of heaven bursts in upon it, the external covering drops, and vice is seen in all its horrid deformity.

The advantages that arise from the study of this science are incalculable: it brings into operation the prominent faculties of the mind; thus examination, reflection, comparison, and judgment, all unite together to strengthen and build up the inner man. The above faculties are not satisfied, unless they can trace causes in every object; fresh fields of thought are opening every day in the mind; for the N. S. No. 31.-VOL. 3.

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