idea, and its action. The divine elements are there. Every organ of the body or mind has its form, its substance, and its use, and points to God's qualities. Everything in the universe, below man, has in it something from man's love, wisdom and activity; and, by real substance, corresponds to something in man; and also to something in God; either in direct or in inverted order.

The highest symbol of God in any one thing, except the human mind-the highest symbol of Him in nature is the sun; the heat denoting His love, the light, His wisdom, and their action, His power. And when we consider the sun as corresponding to God, and the earth to man, we have a broad field for contemplation, and one which throws much light upon the understanding of the Holy Word.

Let us glance at the similitude between the earth and the mind. The first general division of the earth is into land and water: that of the mind into will and understanding. The land denotes the good or evil ground of the will, and the water the truth or falsity of the understanding. The land can produce nothing without water nor can the will without the understanding. Goodness can do nothing without truth, nor evil without falsity. But even the land and water together can produce nothing of themselves alone. They must have the heat and light of the sun. So also must the will and understanding of man have the love and wisdom of God-the divine influx-or they 'can do nothing. The land and water of the earth denote the will and understanding of the external mind,

or the natural good and truth which are in them. To be truly alive and productive in heavenly things, this natural will and understanding must receive spiritual goods and truths from the internal mind. This internal mind is represented by the natural heavens, with the sun, moon and stars. The sun denoting the Lord, the moon, faith in Him, and the stars, knowledges of His commandments.

And how forcibly does the power of these divine principles, from our internal mind, operating upon our external, correspond to the influence of those heavenly bodies, upon the earth, without which it would be utterly unfruitful. Thus the correspondences between the physical universe and the human mind arc everywhere, most perfect, not only in generals but in particulars. And it is necessarily so, because the elements of the human mind are the living elements of the universe, by regular influx :-first God, then man, then nature: Man the connecting link between God above him, and Nature below him: Man having two minds —an internal and an external-one connecting him with God and heaven, the other with the earth and nature: Nature the mirror of man, in which he may see reflected, every quality of his soul, to the very life: and God, in His Holy Word, holding that mirror up before our face, in every page, from Genesis to Revelation, showing us thereby, a full-length portrait of humanity in its creation, its fall, and its regeneration. And the particular character of each individual, from infancy to his present moment; and even his future path which will make him either an angel or an evil spirit, is also

clearly delineated. He sees clearly which way to go and what to do; and that, in legible characters, imperishable words, written by the eternal law of analogy. So full and perfect is this delineation, that a man well versed in the science of correspondences and a knowledge of the Word, and filled with the spirit of Jesus, will yet look upon the page of nature, in the light of analogy, and read therein, his soul's history written by his own hand, recorded by his own life, in all its lights and shades, whether good or evil. If he sees two animals fighting, he will know whether it is through his disposition that they are stimulated to quarrel. If he loves to see them fight his own soul is in the combat.

These are the glorious truths which will yet lift the veil from human hearts and minds; bring the world together in wisdom and love; break the shackles from every heart; banish discords from all bosoms; open every prison door; loose every captive; discharge all jailors and hangmen; do away with courts and juries; make every man a judge and a peace officer, with a jurisdiction extending over all his own life and conduct, submitting himself, with gladness and delight to the divine government, in all those precious golden rules of life, which fill the soul with love to God and good will toward men. Then will the knowledge of the Lord cover the earth, as the waters cover the sea; tears will be wiped from off all faces; the kingdom of God will be here; and His Will will be done on earth as it is done in heaven.

CHAPTER XVI.

THE RESTORATION OF THE SCIENCE OF CORRESPOND

ENCES.

"Behold, I make all things new." (Rev. xxi. 5.)

OUR present theme is the way and manner in which the long lost Science of Correspondences has been restored, and thereby, the spiritual sense of the Word and the life of its doctrines, revealed.

1863 years ago, when our Lord made His appearance in the flesh, human nature was at its lowest state of sin and depravity. To this wretched condition the race had gradually fallen, during thousands of years, from a state of innocence and virtue in the garden of Eden. In his highest primeval condition, man's mind was in true order. He saw from internals to externals. He saw effects from the causes which produced them. He saw the world of matter as an outbirth from the world of mind. In seeing this, he saw that a perfect analogy existed between material and mental things. therefore saw the qualities of the thoughts and feelings of God and man perfectly represented in the material forms around him. He saw that material things could

He

not possibly exist but as the effects of will and wisdom from above; and that, therefore, they must be true manifestations of that will and wisdom.

In all this, he saw the true language; the divine language; the hieroglyphic language; the only universal language; the first written language; the only undisguised and certain expression of thoughts and feelings. But, in this clear preception of things, man had but a mere shade of will and thought of his own. He felt and saw, almost exclusively, from the divine love and wisdom. His mind was but little else than a mere undeveloped vessel, receiving goodness and truth from the Lord, and giving them forth in feelings and thoughts.

Yet he had a selfhood given him, that he might be something more than a mere machine: for, without this selfhood, he would have been incapable of progress and rational enjoyment; therefore he would not have been The essence of this selfhood was rationality and freedom; reason to determine, and freedom to act, as a distinct individual.

a man.

In consequence of this selfhood, it appeared to man as though the wisdom and love by which he saw and acted were his own; but he was also capable of understanding that this will and wisdom were not entirely his own, but were principally the Lord's. The truth is, this selfhood gave him a will and understanding as his own; but, in this intuitive condition, this will and understanding were in perfect harmony with the divine love and wisdom, and acted with them. Yet it appeared to man as though he were thinking and acting entirely from his own free-will.