things; for how is it conceivable that the LORD can cut off any members of the human body, except according to their spiritual sense and meaning? It is again then necessary to consult the doctrine of correspondence, in order to discover what is to be understood by flattering lips, and by their being cut off by the LORD. For from that doctrine we learn, that the lips, as constituting a part of the mouth, are serviceable for utterance, and are thus significative of what is uttered, whether it be true or false. [A. C. 9044.] In the present case, therefore, as being predicated of the wicked, they signify the utterance of what is false, and consequently denote what is false, whether in doctrine, in preaching, or in discourse. To cut off these lips, then, of course means to remove all false principles and persuasions, and since this removal can only be effected by means of truth, all which truth is derived from JEHOVAH, or the LORD, therefore JEHOVAH, or the LORD, is said to cut off all flattering lips, and the tongue which speaketh proud things. It is added, respecting those who speak with flattering lips, &c. that they say, with our tongue will we prevail; our lips are our own; who is Lord over us, inasmuch as all persons of that description are led to conceive, that their false principles and persuasions have in them all the power of truth, and not only so, but that they are self-derived, consequently are entirely independent on and unconnected with divine influx and operation. How then are we again led to adore that Divine Wisdom, which hath been pleased to unfold to us its heavenly. counsels in the forcible and instructive language of significatives, and thus to convince us of the correspondence originally established between itself, the angelic heaven, and our own bodies.

VII. In the 17th Psalm, verse 5, we read the following prayer of the Psalmist, "Hold up my goings in thy paths, that my footsteps slip not."

There is a volume of instruction contained in these words properly understood, because they teach us, in the first place, that bodily acts are applied to express spiritual operations; and in the second place, that the spirit of man, like his body, is capable of journeying, or of progression; and in the third place, that the journeying, or progression, of man's spirit, if he be wise, is according to the truths of GOD'S MOST HOLY WORD, thus in the way of advancement or approach towards GOD and His kingdom,

as, on the other hand, if he be unwise, it is according to the false persuasions of his own dark understanding, consequently in a way leading from God and heaven.

That the above words teach, in the first place, that bodily acts are applied to denote spiritual operations, is evident from the consideration that goings, which is a term here used, are bodily acts, and yet they are here predicated of the mind, or spirit, and not of the body, inasmuch as the paths, in which they are performed, are called Thy paths, that is to say, the paths of that DIVINE BEING to whom the Psalmist is addressing his prayer, which paths can mean nothing else than spiritual paths.

In the second place, that the same words teach, that the spirit of man, like his body, is capable of journeying, or of progression, is manifest from the further consideration, that all going implies journeying, or progression, and since going is here applied to the mind, or spirit, therefore we are forced to conclude that the mind, or spirit, hath its journeying, or progression, as well as the body. And that the same words teach, in the third place, that the journeying, or progression, of man's spirit, if he be wise, is according to the truths of GOD'S MOST HOLY WORD, thus in the way of advancement or approach towards GOD and His kingdom, or, on the other hand, if he be unwise, is according to the false persuasions of his own dark understanding, consequently in a way leading from GOD and His kingdom, cannot admit of a doubt with those, who are enlightened to see, that what are here called Thy paths, or the paths of JEHOVAH, or the LORD, can mean nothing else than the counsels of His eternal wisdom, since JEHOVAH, or the LORD, is ever directed by those counsels. But the counsels of the eternal wisdom are identified with the truths of the HOLY WORD, inasmuch as whether we talk of those counsels, or of those truths, it is manifestly the same thing. The important conclusion therefore is, that every human being, at all times, is in the act of spiritual journeying, or progression, whether he be aware of it, or not, and is thus perpetually either in the way of advancement or approach towards GOD and His kingdom, or in a way of departure and separation from them, according as he is obedient to the truths of the HOLY WORD, or follows the delusive guidance of his own self derived intelligence.

Here then we again discover both the truth and importance of the Doctrine of Correspondence, especially of that which relates

to the human body and its operations, since it is applied by the ALMIGHTY Himself, in His MOST HOLY WORD, to convey to us the most edifying and interesting instruction, respecting our approach to, or separation from, Him and His kingdom. What wise man therefore will not hence be led to unite, with his whole heart and soul, in the devout prayer, Hold up my goings in thy paths, that my footsteps slip not, from a full conviction of the continual necessity of divine aid, both to keep him in a state of elevation towards Heaven, and to preserve him at the same time from a state of depression towards its opposite kingdom?

VIII. I shall beg leave to select one other passage on the above subject for the consideration of your readers, and with it 1 shall conclude my present remarks, in the hope nevertheless of resuming them again at a future opportunity. The passage occurs in the same Psalm with the foregoing, at verses 10-11, where, speaking of the wicked, it is thus expressed in our Bible version, They are inclosed in their own fat; with their mouth they speak proudly. They have now compassed us in our steps: they have set their eyes bowing down to the earth.”

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In this passage it is again evident, that the language, in which it is expressed, is significative, being grounded in the spiritual correspondence of the several parts of the human body, which are there mentioned, as the fat, the mouth, and the eyes. For, otherwise, what can be meant by the wicked being inclosed in their own fat, or, as it is expressed in the original Hebrew, inclosing [or shutting in] their own fat? What too by the mouth speaking proudly, and by the eyes being set bowing down to the earth? How thankful then ought we to be for the revelation of that heavenly doctrine of significatives and representatives, which enables us to unfold the otherwise inexplicable mysteries involved in this and other parts of the sacred records of the Divine Will and Wisdom! For by that doctrine we are taught that fat, in a good sense, signifies the good of celestial love, [A. C. 3941. 9299.]; consequently in an opposite sense, as in the present instance when applied to the wicked, the evil of infernal love, which is said to be inclosed, or shut in, by the wicked, because they neither note it themselves, nor are willing that others should note it. From the same doctrine too we learn, that a mouth speaking proudly denotes the same evil of infernal love manifesting itself in all that the wicked teach and preach; and that to set the

eyes bowing down to the earth is a form of expression descriptive of the further effect of the same evil, in its tendency to immerse the eyes of the mind, or the understanding, in things external, natural and temporal, to the utter exclusion of internal, spiritual and eternal objects. [A. C. 6948.] It is again then most evident from the above passage, that the language of correspondence, and especially of that which relates to the human body, is the language of God Himself, and that His HOLY WORD, therefore, which is written according to that language, must remain for ever a sealed Book, only so far as it is interpreted and opened by the Doctrine of correspondences well digested and understood.

Intending at some future opportunity, (if you think the above remarks worthy of insertion in your useful Miscellany) to extend my observation to other passages in the book of Psalms, I remain at present, with every sincere wish for the success of your important labours, Gentlemen,

Leamington Spa, Nov. 4, 1823.

Respectfully yours, &e."

J. C.

REMARKS ON THE COMMON DOCTRINE CONCERNING THE

ATONEMENT.

(Continued from p. 505 in Vol. VI. of the First Series.)

Of those who receive the common doctrine concerning the atonement, very few examine its tendency, or consider whether it be or be not worthy of the Divine Being. The views given on this subject generally, are too often received implicitly; the doctrine which teaches that the understanding must be kept in obedience to faith, paralizes every effort of the mind. It is far from the wishes of the writer of this article, to speak lightly of those views of the Divine Being which others hold sacred. In bringing the opinions and doctrines of others under public observation, we ought to draw them from unquestionable sources.

The CREED of the METHODISTS may be found in their Hymn Book: in the preface to this work, Mr. Wesley thus speaks of it: "It is large enough to contain all the important truths of our holy religion: yea, to illustrate them all, and to prove them by Scripture and reason; and this is done in a regular order. So that this book is, in effect, a little body of experimental and practical divinity. Here are no cant expressions, no words without meaning. We No. I.-VOL. I.

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use no word but in a fixed and determinate sense." What passage of Scripture does the following verse illustrate? Hymn cxxiii. verse 6.

"My God, through Jesus pacify'd; .

My God, thyself declare,

And draw me to his open side,

And plunge the sinner there!"

Where are we informed that his side is now open; or where are we taught to call upon God to plunge the sinner there? Alas! this is the Christianity of the nineteenth century! Darkness covereth the earth, and gross darkness the people! What christian, while he hath access to the Bible, can bear to contemplate the image here presented to his view?-his Saviour with an open wound now in his side, and the devout supplicant taught to call upon God," to draw him," and "to plunge the sinner there!

can

66 the poor Indian whose untutored mind,

Sees God in clouds and hears him in the wind,"

fall into greater mental error than this? There is not a single passage in the whole of the Divine Word, on which the view here offered can be supported. The view thus given is perfectly gratuitous, it is one of the monstrous ideas to which faith alone has given birth. When the bright light of the City New Jerusalem is admitted into the mind, such hideous forms will soon be dissipated. Gross and indelicate as this illustration of the atonement must appear, there are thousands who sing this and similar verses with the highest degree of apparent rapture; who thank God, "for this plan of salvation." The nature of redemption, and the character of the Redeemer, are alike mistaken, by those who draw their views from the Wesleyan Hymn Book. In that book it is taught over and over again, that redemption consists" in appeasing the wrath of the Father, and satisfying his justice." When we turn to the Scriptures we find the Prophet Hosea thus describing it, in chap. xiii. and ver. 14: "I will ransom them from the power of the grave; I will redeem them from death; O death, I will be thy plagues: O grave, I will be thy destruction." Here is no mention made of disarming the wrath of the Father; but only of" delivering us from evil."

"I came," saith the Lord, " that they might have life, and that they might have it more abundantly." To restore man from death to life was the end for which "God was manifested in the flesh;"