But these fallacies, and many more appearances of truth heretofore taught in the Christian church at the time of her end, concerning faith alone, all vanish as fogs and mists before the glory of the rising sun, when that one eternal truth which the Scriptures hold forth in every page is fully assented unto, namely, that there is One Infinite Jehovah God, in whom is contained the Divine Trinity, of Father, Son, and Holy Spirit, in person, the Lord and Saviour Jesus Christ, the Creator from eternity, the Redeemer in time, and the Regenerator to eternity. When this eternal, sublime, angelic, and soul-reviving truth is fully assented unto from the light of the sacred Scriptures, the former dogmas mentioned will all be seen to proceed from the chimera of man's own intelligence. It will be seen that it was none other than Jehovah God himself, who descended into our world in the person of Jesus Christ, that his fulfilling of the law was in no respect in man's room and stead, but that it is as much now man's duty to adhere to the precepts of life therein given as before the Lord descended, agreeably to his own teaching in Matt. ch. v. 17, &c. "Think not that I am come to destroy the law and the prophets: I am not come to destroy, but to fulfil; whosoever shall break one of these my least commandments, and teach men so, the same shall be called the least in the kingdom of Heaven." Also in his reply to the young man, who enquired of him the way to eternal felicity, Matt. ch. xix. 17. "If thou will enter into life, keep the commandments." How plain and manifest, as the splendor of the sun-beams at noon-day, to those who have eyes to see, and hearts disposed to imbibe truth for the sake of truth, that our Lord left the moral precepts of life, the eternal laws of Divine order, given in the word of the Old Testament, as binding upon the human race as ever, in no wise disannulling them, abrogating nothing except the rituals of worship, and the ceremonial laws, which were given to the Jewish people, in order that they might be the representative of a church until the fulness of time came for Jehovah God himself to descend, and unite heaven with the earth, and all with himself, by the medium of the human in which he came, and which he fully glorified, that therein he might be the eternal mediator between the creature and his own essential divine in himself.

The Apostle Paul speaks of this ceremonial law, peculiarly adapted to the Jewish dispensation, that the true Christian is no longer under, and without the deeds or observance of which the believer in the Lord Jesus Christ is justified; but which passages

appear to have been so grossly misrepresented, (whether at first by design, or otherwise, is not so much our business to determine) as to be made the very foundation stone for raising a superstructure upon faith alone, whereby the practical attendance to the moral laws of life and salvation has been wholly overturned; those passages, at the same time, wherein the Apostle clearly inculcates the necessity of the observance of the moral law, being kept out of sight. How seldom do we hear the following quotation from the Apostle's Epistle to the Romans adduced, ch. iii. 31. "Do we then make void the law through faith? God forbid. Yea, we establish the law;" whilst the declaration in verse 28 preceding, is being continually rehearsed" Therefore we conclude that a man is justified by faith without the deeds of the law;" because this latter passage, by a misrepresentation, is made to favor the doctrine of faith alone justifying and saving. But how plain for any intelligent mind, from a comparison of these two passages with each other, to see, that by the deeds of the law, without which the true believer in the Lord Jesus Christ is justified, is meant the ceremonial law of the Jews, which our Lord abrogated, making them no part of the Christian economy and worship, and by the law which he wishes to establish, is meant the law of life, the moral law of the ten commandments, the eternal transcript of the divine mind written upon every man's heart, and every part of the holy WORD explanatory of the same.

To suppose that the fountain of love and wisdom would give forth precepts to his creatures to observe, which he knew they were utterly incapable of fulfilling, fills the serious mind with shocking ideas, altogether repugnant to the nature of the Deity, and must tend to induce hard thoughts concerning him; but blessed be his holy name, this is not the truth of the case; he gathers not where he has not strawed, nor does he reap where he has not first sown; he requireth no more of his creature than according to what he has, not according to what he has not. All the precepts of life are within our ability to perform; not indeed of ourselves, but from him in whom we live, move, and have our being, and without whom we can do nothing.

The first duty necessary to perform by man, after he is humbled, under a sight and perception of his evil state by nature, with the dire consequences that await his continuing in his evils, who at the same time is truly desirous of deliverance from them-to become a renewed and regenerated man-conjoined to his Maker

and associated in spirit with blessed angels above: The first duty necessary to perform in this case is, to supplicate the Lord for power against his evils; it being necessary to render our supplications effectual for this salutary purpose, that we immediately approach the Lord Jesus Christ, because he is the only God of Heaven and earth, (according to what has been before observed) and all power is in his hands. If this practice was more attended to, I am firmly persuaded we should soon find the desired help; no longer have to complain that our prayers are not regarded at the throne of grace; we should ask and receive; seek and find; knock and it would be opened: until we receive from his Divine Human hand full deliverance from our evils.

Repentance and conversion are two things. That conversion is a distinct duty from the work of repentance, is in some measure known and acknowledged in the Christian Church, inasmuch as the ministers therein, imitating the practice of the Apostles, often call upon their hearers to "repent and [then] be converted." The particulars of these two great works are thus given forth from the Lord himself, in the first chapter of Isaiah, sixteenth and seventeenth verses.

REPENTANCE.

Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil.

CONVERSION.

Learn to do well; seek judgment; relieve the oppressed; judge the fatherless; plead for the widow.

We will endeavor, briefly, to illustrate these divine precepts the order they lay; but want of room necessarily compels us to postpone it until our next number.

[To be continued.]

C. S.

CORRESPONDENCES.

[In continuation from page 11.]

Heaven is distinguished into two kingdoms, the one of which is called celestial, the other the spiritual kingdom; now the celestial kingdom in common corresponds to the heart, and what appertains to it in the whole body; and the spiritual kingdom to the lungs and what appertains thereto in the whole body. The heart and lungs do also form two kingdoms, the former ruling therein by the arteries and veins, and the latter by the nervous and motive fibres, and

both in every effort and action of the body. In the spiritual world (or spiritual man) of every one, are also two kingdoms: the one is that of the will, the other that of the intellect by the affections of truth; and these two kingdoms correspond to those of the heart and the lungs in the body; so likewise in the heavens, the celestial kingdom is the will-part of heaven, and there the good of love has the ascendency or government; and the spiritual kingdom is the intellectual part of heaven, and there truth has the ascendency or government; and these two kingdoms correspond to the functions of the heart and lungs in man. From this correspondence it is that the heart, in the Word, signifies the will, and also the good of love, and that the breath signifies the understanding and truth of faith.

The correspondence of the two kingdoms of Heaven with the heart and lungs, is the correspondence of Heaven with man in common, or the whole of one with the whole of the other: the less common or particular is with the several members, organs, and viscera of man, as shall be here specified. They who in the grand man, or Heaven, belong to the head, are the angels who excel all others in every species of good, as love, peace, innocence, wisdom, knowledge, &c. and consequently enjoy happiness, and from them proceeds the influx into the human head, and all that appertains to it here, for to these they correspond. Those angels, which in the grand man or Heaven belong to the region or province of the breast, excel in the good of charity and faith, and operate in their influence on the human breast here, inasmuch as they correspond thereto : they who belong to the feet, are in the lowest good of Heaven, or that called spiritual-natural good; they who belong to the arms and hands, are in the potency of that kind of truth which is derived from good; they who are in the eyes, excel in understanding; they who are in the ears in attention and obedience; they who are in the nose excel in the faculty of perception; they who are in the mouth and tongue are eminent in speaking from clearness of intellect and perception; they who belong to the province of the reins, are more particularly in that kind of truth which illustrates and distinguishes; they who are in the liver, pancreas, and spleen, excel in those faculties and powers which exalt the purity of the various kinds of good and truth, by separating them from mixtures with their contraries; and so in like manner with others respectively, by influx operating on the correspondent parts in

man; now influx from Heaven is in order to the right end and use of all in man, and as uses are from the spiritual world, so they form themselves into effect by material instruments in the natural world, whence proceeds correspondence.

Hence it is, that the same members, organs, and viscera, are used in the scripture (according to the doctrine of Correspondence) for the things represented by them: thus, by the head, is there signified understanding and wisdom; by the breast, charity; by the loins, conjugal love; by the arms and hands, the power of truth; by the feet, that which is natural; [in distinction from spiritual] by the eyes, intellect; by the nose, perception; by the ears, obedience; by the reins, the purification [elucidation] of truth, and so on. Hence those customary expressions, when speaking of a man of a deep knowledge, to say, that he has a head; of him who is true and faithful, that he is a bosom friend; of any one of great sagacity, that he is ready at smelling a matter out; of a man that has a quick comprehension, that he is sharp-sighted; of one in great power, that he has long arms; and of him who says or does a thing with love, that he does it from his heart; these and many other sayings, familiar to us, are from correspondence, for they are from the spiritual world.

But though all things in man, even with respect to his body, correspond to all in Heaven, yet he is not an image of heaven in his external, but in his internal form; for it is the interior of man that receives the heavenly influx, whilst his exterior, or natural part, is influenced by the things of this world; as far, therefore, as his interior is receptive of the former, so far only is he reputed a heaven in his least form after the likeness of the greatest; but so far as he is unreceptive of the heavenly influx in his interior or inner man, so far he is not in the form of heaven; and yet his exterior or natural man, which communicates with this world, may be in order according to the laws of this mundane system, and consequently be of a beautiful form, for this originates from the parents, and his formation in the womb, and is preserved and nourished by the elements of this world; and therefore it is, that the natural form of a man often widely differs from the form of his spiritual man.

But correspondence is of much larger extent than in reference to man only; for there is a correspondence of the heavens between one another: thus the second or middle heaven corresponds to the inmost or third heaven; and the first or lowest heaven corresponds