Divine word may be regarded as the skin," including spiritual truths, "whilst the Essential Divine Wisdom gives life to the whole." (Page 13.) The introduction of Herines Trismegestus, to tell us, that "there is nothing in the heavens which is not in the earth, in an earthly form, and nothing on the earth which is not in the heavens, in a heavenly form;" is only to bring an ancient dream in defence of a modern one." Nor is it much service to quote the Apostle Paul,-"the invisible things of him are clearly seen, being understood by the things that are made, even his eternal power and godhead." For Paul, as they admit had no internal sense; and he does not here mean, that every object in nature represents some peculiar idea,-that wood in general means something; also the various sorts of wood mean something particular; and also that animals and their different parts have general and specific meanings:-that all these things when mentioned in the Bible, mean certain natural ideas connected with them: these are sublimities to which Paul could not reach. And they are equally beyond the reach of all sound philosophy. There is no such specific meaning in natural objects; but the structure and arrangements of the whole,-the manifold contrivances of wisdom and goodness, proclaim aloud the eternal power and godhead of the Creator. This is a great mistake to suppose, that any natural things are natural symbols of spiritual truths: but a mind well stored with truth, may find illustrations in the Divine works; and these illustrations depend not on the things themselves, but on the eye we carry to look at them with: thus they become, by our associations, representations of our thoughts; and in no other sense are they symbolical. Hence Bishop Horne, quoted by this author, (page 18,) recognized only analogies: "the visible works of God, are formed to lead us, under the direction of his word, to a knowledge of those that are invisible; they give us ideas by analogy of a new creation and are ready to instruct us, in the mysteries of faith." Now these things do not give us such ideas, but become the representatives of what we learn from another source. As Bishop Horne observes, "under the direction of God's word," from which all spiritual truths are originally derived. Some proofs of this system are professedly obtained from the Scriptures, thus (page 20) the statement, "I will turn to the people a pure language;" (Zeph. iii. 9,) is quoted in proof of this language of correspondencies; but if God had intended this, he would have long ago given that science, without which the Bible is incomplete. From the fulfilment of this prophecy we are told, "men no longer walk in darkness, but may have the light of life:" but this was said of the men in the age of our Lord, who had not the light of correspondencies, and, therefore, THAT is NOT the light of life. The sacred Scriptures, we are told, (page 21,) plainly teach and positively assert this spiritual sense, distinct from the letter: as in John vi. 63, the Lord Jesus says,- "the words that I speak unto you, they are spirit and they are life." Now this proves the clear contrary of what the author asserts; for instead of saying, that the words or literal sense, are only a skin to contain the body and soul of a spiritual meaning, they assert directly, that the "WORDS ARE SPIRIT," not that they envelope a spirit in the cloud of external sense. The parables of our Lord are adduced as proofs of this external style; (pages 21, 22,) but it must be remembered, that these are given as parables, whereas the whole Bible is not a parable; moreover, our Lord explained his parables, to such as cared to understand them: whereas we have no sacred explanation of this mystical sense. There was also a veil on Moses, but this is done away in Christ, who now teaches clearly, what Moses taught only by emblems. The Apostle Paul is said to recognize this doctrine, (page 24,) when he says, "the letter killeth;" but there he is contrasting the formality of the Jewish system, as inducing formality of soul; with the spiritual system of the gospel, as not imposing outward forms, but awakening living principle. We are further told, (page 24,) that Paul, speaking of Abraham's two sons, recognized a spiritual sense, in these words," which things are an allegory;" but it should rather be translated, these things being allegorized, mean so and so: or, these things are illustrative. And just as se cular writers draw illustrations from history; so did the apostles from the Jewish history. And some things in the Jewish ritual were intended for instruction, as the priesthood and sacrifices, which are fulfilled in Christ; and are to be understood literally. Now all the arguments for correspondencies, so far as founded on Scripture, are drawn from these illustrations, which all admit; whilst the author proceeds to state, that correspondencies, ARE MORE than illustrations: so that he proves what every one believes, and then concludes respecting something beyond those scriptural illustrations he has employed in defence. This doctrine, then, is founded on metaphors and allegories, with which it has no connexion: for Old Testament history affords illustrations as in the ark, circumcision, &c., whilst it affords types, in the temple and ritual: but gives nothing else in any part. We need only mention, in conclusion, a few cases, as specimens of this way of interpreting: the wars of Joshua, are given to mean, the contests we are to have with our sins: now those wars had no such meaning: we may put this sense into that history, but it does not belong to it, on any rational principles. This method is only systematizing the extravagance of the Fathers and the Puritans, with old Divines in general, of gospelizing the Old Testament: but if the Old Testament did really contain these things, the New Testament would not have been written. A rare specimen of interpretation is afforded, by our author, in the case of Samson. "Thus," says he, "to represent the divine power of truth from the Lord, in its ultimate or lowest activity, destroying and dissipating from within man all false persuasions, we read of Samson slaying the Philistines, whose enormous strength lay in his hair." But what has this to do with dissipating errors? Nothing at all; nor does the killing of Philistines in anyway correspond with such a process. Besides, why not find some analogy for the instrument, with which this destruction was performed: that certainly is no very apt illustration of dissipating error, or uttering truth. But further, Samson's strength did not lie in his hair; but depended upon his performing the Nazarite vow: whilst he did this, the Lord was with him, and therein his great strength lay: and we are expressly told, that after he had thus allowed his vow to be infringed upon,—that a razor should not come upon his head, after this "the Lord was departed from him."-(Judges xvi. 20.) Our correspondent tells us, moreover, on the strength of this history, that " in the life of religion, lies the Christian's strength; shorn of this, he is but weak and defenceless." Undoubtedly, but how is this learned from the correspondence of Samson's hair? From this our anthor proceeds to explain another case, (page 32,)" hence too we see the reason, why to call the prophet 'bald head' was blasphemy of the deepest dye; while the spiritual punishment which the blasphemer induces on himself, though it appears to his (?) disordered mind as the infliction of Divine vengeance, is EXACTLY (!) represented by the destruction of forty and two children." (2 Kings ii. 23.) Now this is an utter change of the narrative, which says nothing of a single person, mocking the prophet, and going mad; but mentions children as mocking him; and the same children as being punished: how this exactly represented by a man going mad, only the man himself could tell us. We cannot but feel astonished, at a person of this author's general penetration, being misled by this system, into such extravagances:-the light of the body is the eye, but if the light that is in you be darkness, how great is that darkness: the light and window of the soul is the understanding, but if that be warped by strong fancies; if we carry a theory in our eye, we see it everywhere; and by gradual departures from the simplicity of truth, we become confirmed in strange anomalies; and see everything through a discoloured medium. The same writer's professed explanation of the meaning of a horse, (page 97,) is full of equal extravagance; indeed, the whole of this defence, together with the entire works of Swedenborg, abound with such strange analogies; such misapplications and misapprehensions of Scripture as would be tedious to recount and in what we have said, we mean no disrespect to such as from a warm imagination, may have adopted or defended this system: but we speak from a firm conviction of its falsehood; its contrariety to the simple gospel its fatal tendency to render the gospel subservient to vain babblings, and oppositions of science falsely so called: to draw off our minds from the serious consideration of our own state, to curious questions about the forms of angels, the localities of the invisible world; and other things, which by no means fit us for that world: and we would solemnly urge upon all, the necessity of taking the gospel as it is, mercifully revealed in plain and ordinary language, not to awaken curiosity, but to awaken concern for our souls; to lead us to that Redeemer, whose sacrifice meets all the demands of justice, whose blood was shed for many, for the remission of sins. All these great and glorious truths God has revealed unto us, by his holy apostles and prophets, through the Spirit, "even the mystery which hath been hid from ages and generations, but now made manifest to his saints;" covered up in no cloud of external sense; but in plain human language, overflowing with Divine wisdom and mercy: by it being dead, the apostles speak; by it the Redeemer addresses us in offers of pardon; and in claims for our conformity unto him: by it the Holy Spirit of God addresses the conscience of every hearer of the gospel; and to reject this is to strive against God, who worketh in us; it is to increase our condem nation; whilst to accept this, is to secure our own acceptance; to become filled with joy and peace in believing; to be led into all truth, strengthened against all temptations; comforted in all afflictions, and finally to enjoy rivers of pleasure, for evermore. III. STATESMEN'S RELIGION. "EVERY PLANT WHICH MY HEAVENLY FATHER HATH NOT PLANTED SHALL BE ROOTED UP."-(Matt. xv. 13.) THE CLERGY SILENCED BY THE CHURCH; BEING A LAW-ARGUMENT TO THE COURT OF ARCHES; AND AN APPEAL TO THE COMMON SENSE OF THE PEOPLE. The Argument, or Propositions maintained. CHAP. I.-WHAT IS THE CHURCH OF ENGLAND as a Teacher and Authority? Answer. The Ecclesiastical Constitution. What is the Church as Clergy? Answer. Those paid to obey this legally enforced Ecclesiastical Constitution. CHAP. II. THE TENURE OF THE ESTABLISHED CHURCH :-not the CHAP. IV. Contradictory CLERICAL SECTS: opposed to each other, and ments. CHAPTER I. Who or what is " THE CHURCH" of England, as a Teacher and Authority? Answer. The Ecclesiastical Constitution. What is "the Church"-as Clergy? Answer. Those paid TO OBEY this legally enforced Constitution. THE enquiry, what is the Church of England? does not seem to have |