ritual, as what is material from what is substantial, is every where together with the spiritual; and that thus what is spiritual exercises its activities and performs its functions by what is natural.

11. That an idea of creation perpetually exists in the spiritual world; since all things which there exist and happen are created in a moment by Jehovah God.

12. From these things it is evident, that the creation of the universe from the one and infinite God, without a previous knowledge concerning the spiritual world and its sun, and concerning correspondence, can never be conceived; and that in consequence hypotheses have been entertained, founded upon naturalism, concerning the creation of the universe, which hypotheses are foolish.

13. That in the spiritual world creation can be presented to the eye, where all things are created by the Lord, so that a house is created in a moment; the utensils of a house, food, garments, lands, gardens, and fields, are created; cattle and herds are created; these and innumerable other things are created according to the affections and thence perceptions of the angels, and appear around them, and continue so long as they are in that affection, and are removed as soon as that affection ceases. In hell, also, serpents and noxious beasts and birds are created; not that they are created by the Lord, but that goods are there changed into evils. Hence it is evident, that all things in the world are created by the Lord, and are fixed by natural things which surround, or enclose them.

CHAPTER V.-Concerning the Divine Love and Divine Wisdom in God.

1. That love and wisdom are the two essential and universal principles of life; love, the Esse of life, and wisdom, the Existere of life from that Esse.

2. That God is love itself and wisdom itself, because he is Esse itself, and Existere itself in Himself.

3. That unless God was love itself and wisdom itself, there would be nothing of love and wisdom with the angels in heaven, and with men in the world.

4. That as much as angels and men are united to God by love and wisdom, so much they are in true love and true wisdom.

5. That two principles proceed from Jehovah God by the sun in the midst of which he is, heat and light, and that the heat thence proceeding is love and the light wisdom.

6. That the light thence proceeding is the splendour of love, which in the Word is understood by glory.

7. That that light is life itself.

8. That angels and men are so much alive as they are in wisdom originating in love from God.

9. That it is similar if it is said, that God is good itself and truth itself, or love itself and wisdom itself; since all good is of love and all truth is of wisdom.

10. That love and wisdom are inseparable and indivisible: likewise good and truth; wherefore such as the love is with angels and men, such is the wisdom with them; or, what is the same, such as the goodness is, such is the truth, but not contrariwise.

CHAPTER VI.-Concerning the Creation of the Universe from the One

and Infinite God, from Divine Love by Divine Wisdom.

1. That illustrated reason may see, that the first origin of all things of the world is love, and that the world is created from that by wisdom; hence it is, and from no other ground, that the world, from its first principles to its ultimates, is a coherent work to eternity.

2. That the world is created from love by wisdom, thus by the sun which is pure love, in the midst of which is Jehovah God, can be seen from the correspondence of love with heat and of wisdom with light. That by these two, namely, heat and light, the world subsists, and every year all things are created upon its surface, and that if these two were withdrawn, the world would fall into a chaos and thus into nothing. 3. That there are three things which follow in order, and which proceed in inseparable consort, namely, love, wisdom, and use.

4. That love by wisdom exists and subsists in use.

5. That those three things are in God, and proceed from God. 6. That the created universe consists of innumerable receptacles of these three principles.

7. That love and wisdom exist and subsist in use; that the created universe is the receptacle of uses, which, from their origin, are infinite.

8. Since all good is from God, and good and use are one, and since the created universe is full of uses in forms, it follows that the created universe is full of God.

9. That creation was effected from divine love by divine wisdom, is understood by these words in John: "In the beginning was the Word, and the Word was with God, and the Word was God; all things were made by him, and the world was made by him." (chap. 1, ver. 3, 10.) By God is understood the divine good of love; and by the Word, which also was God, the divine truth of wisdom.

10. That evils, or evil uses, did not exist until after creation.

CHAPTER VII.-Concerning the very End of Creation, which is an Angelic Heaven from the Human Race.

1. That in the created world there are perpetual progressions of ends; from first ends, by mediate ends to ultimate ends.

2. That the first ends are of love, or relations to love; that mediate ends are of wisdom, or relations to wisdom; that ultimate ends are of uses, or relations to use: that these things are so, because all things which are infinite in God and from God, are of love, wisdom, and

use.

3. That these progressions of ends proceed from first principles to ultimates, and return from ultimates to first principles; and that they proceed and return by periods which are called the circles of things.

4. That these progressions of ends are more or less universal, and that these are the complex of particular ends.

5. That the most universal end, which is the end of ends, is in God; and that it proceeds from God, from the first principles of the spiritual world to the ultimate principles of the natural world; and that from these ultimate principles it returns to those first principles, and thus to God.

6. That that most universal end, or that end of ends contemplated by God, is an angelic heaven from the human race.

7. That that most universal end is the complex of all ends, and of their progressions in both worlds, the spiritual and the natural.

8.* That that most universal end is the inmost, and, as it were, the life and soul, the force and endeavour in every created thing.

9.* That thence there is a continued connection of all things in the created universe, from first principles to ultimates, and from ultimates to first principles.

10.* That from this end implanted in created things, in general and in particular, is the preservation of the universe.

Again (or the same proposition viewed in another manner) :—

1. That love is spiritual conjunction.

2. That true love cannot be quiescent in itself, and be restrained within its own limits, but that it wishes to go forth and embrace others with love.

3. That true love wishes to be conjoined to others, and to communicate with them, and to give them of its own.

* Over these three paragraphs, Nos. 8, 9, and 10, chap. 7, in the author's MS., a line is drawn with a pen.

4. That true love wishes to dwell in others, and in itself from others.

5. That the divine love, which is love itself, and God himself, wishes that it may be in a subject which is his image and likeness; consequently he wishes to be in man, and that man should be in him.

6. In order that this may be effected, it follows from the very essence of love, which is in God, and hence from an urgent cause, that the universe must needs be created by God, in which are earths, and upon them men, and in men minds and souls, with which the divine love can be conjoined.

7. That therefore all things which are created regard man as the end. 8. Since the angelic heaven is formed from men, that is, from their spirits and souls, all things which are created regard the angelic heaven as an end.

9. That the angelic heaven is the very habitation of God with men, and of men with God.

10. That eternal beatitudes, felicities, and delights together, are the ends of creation, because they are of love.

11. That this end is the inmost; thus as it were the life and soul, and as force and endeavour in every created thing.

12. That that end is God in them.

13. That this end implanted in created things in general and in particular, preserves the universe in a created state, so much as opposite ends of love do not prevent and destroy.

14. That God, from his divine omnipotence, omnipresence, and omniscience, continually provides, lest opposite ends, from opposite loves, should prevail, and the work of creation be ruined and destroyed. 15. That preservation is perpetual creation, as subsistence is perpetual existence.

LETTER TO A FRIEND,

IN ANSWER TO THE OBJECTIONS OF A CLERGYMAN TO THE DOCTRINES OF THE NEW CHURCH.

MY DEAR MADAM,

MRS. T. having placed in my hands a manuscript, entitled, "a few answers to Mr. Goyder's Key of Knowledge of the Holy Scriptures, by a clergyman of the Established Church," I feel disposed to submit to your consideration a few thoughts thereon, being as fully convinced, as my objector can be, that "if you search the Scriptures with the

desire to learn of Christ, you will see the truth," and the truth will make you free.

First, then, I cannot help observing with what care the "clergyman" passes by the prominent doctrines of the New Church, such as the Godhead, the Trinity in the Lord Jesus Christ, Redemption, Salvation, Resurrection, &c., &c., in order to find fault with what he calls the allegorising of Scripture as pursued by the New Church, in the interpretations of Holy Writ. By this method he succeeds in drawing away the attention of his reader from weighty matters to those that are comparatively of less importance; indulging himself, perhaps, in the hope, that if he can shew but a small crack or flaw in the outer gate of a magnificent temple, therefore the whole temple is built on sand and the edifice unsound. I have no doubt but that such a mode of argument will prevent some few from entering the temple and examining for themselves.

The "clergyman" says,-"Those portions of Scripture which are allegorical, are the descriptive and prophetic portions,-not the historical." Here allow me to say that the New Church explains Scripture not by the loose and unchristian method of allegory and metaphor, but by the fixed law of correspondence, a law that is at once the universal law of creation, and from which the "invisible things of Him (God) from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse." (Rom. ch. 1, ver. 20.) What visible object in nature is there to explain the "clergyman's" doctrine of three Divine Persons being in one God? I know of none; neither does he. Is there any passage in Revelation that states it? No, not one. All nature agrees with the New Church, that God is one, in Essence and Person,—that he is the Creator, Redeemer, and Saviour, and that the Lord Jesus Christ, in whom all fulness dwells, is that God. "Hear, O Israel, the Lord our God is one Lord" (Deut. ch. 4, ver. 4), is the solemn truth of revelation. But let us see how far the" clergyman's" views of the historical Word are correct. History, with him, is plain matter of fact, and contains nothing spiritual as descriptive of man's regeneration; or, as he expresses it, "of the passions and feelings." The New Church admits, with the "clergyman," that the historical Word contains a relation of real matters of fact, but that within these are contained a spiritual sense, which treats of the Lord, His Church, the states of human affection and thought, and a spiritual history of the regenerate life, and of man's spiritual goings in the life of religion, and that real history begins with the call of Abraham (in N. S. No. 36.-VOL. 3.

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