ence, and all belief concerning a future life, and the great truths relating to Heaven and the Church on the earth; and forasmuch as he seeth by no other light than that of this world, he imagineth nature to be God, and putteth falshood for truth, and evil for good.

25. A sensual man is one whose internal is so far immersed in his external that his faith cannot rise above his senses, and believeth nothing but what he can see with his eyes, and feel with his hands. The sensual man liveth in the lowest state of unregenerate nature, and is in the utmost blindness as to all things, which regard the faith and doctrines of the Church.

26. By the internal and external whereof we have been speaking, we would be understood to mean the internal and external of the spirit of man; his outward body is only an additional external covering, which serveth for the existence of his inward spirit in his present state: for the body can do nothing of itself, but deriveth all its life, power, and action, from the spirit which dwelleth in it. It is to be observed, moreover, that the spirit of a man, after his separation from the body, retaineth the same capacity of thinking and willing, of speaking and acting, and is in the same human form, which it had during its union with and abode in the body. Thought and will constitute the internal of the spirit; speech and action constitute the external,

(To be continued.)

DICTIONARY OF CORRESPONDENCES.

(Continued from page 31.)

ADMINISTRATION, the exercise of the external duties of the church, etc. In Heaven there are administrations and functions as various as those on earth, having respect to ecclesiastical, civil, and domestic affairs; and to each is annexed dignity according to the dignity of the use.

To suppose that the angels have no offices or duties to perform, would be to suppose, that Heaven is a state of indolence, the necessary consequence of which would be misery. But the blessedness of angelic spirits consists in acts of charity, and in performing uses to one another.

Those in Heaven who are engaged in the administration of ecclesiastical affairs, are such as, while living in this world, took delight in

the holy WORD, and searched truth, not for the sake of honor or gain, but for the sake of truth, and that they might be useful to their neighbor, as well as themselves. Those who are appointed to the administration of civil affairs in Heaven, are such as, during their life in the world, had loved their country, preferring its common good to their own private advantage. Such are true patriots, and have offices of administration allotted them according to their respective advances in wisdom, and in the love of uses. There are also other employments or administrations in Heaven, according to the correspondence of their uses, which for number and dignity far exceed those carried on in this world.

ADMITTANCE, into Heaven, is granted to none who believe there are three Gods, or, what amounts to the same thing, three Divine Persons in the Trinity. Every angel in Heaven abhors such an idea; and so will every good man, if not in this life, yet after instruction in the next. No one, however, is admitted into Heaven merely by thinking aright, but in consequence of willing and doing what is good, and at the same time acknowledging in heart, that all good and truth are from the Lord alone.

ADMONITION. It is an invariable law of Divine Order, that, previous to the condemnation and punishment of wicked spirits after death, frequent admonitions and warnings be given them to desist from their evil practices. This was signified by the many signs and miracles done before the Egyptians in Egypt, previous to the destruction of their first-born, and their overthrow in the Red Sea, which was representative of damnation in Hell.

ALLELUJAH, or HALLELUJAH, denotes the joy of heart arising from the worship, confession and celebration of the Lord as the only God of Heaven and earth. In the Hebrew tongue, hallelujah literally signifies praise ye Jah, and by Jah is meant the Lord as to Divine Truth, or the Divine Existere proceeding from the Divine 'Esse; for the word Jah is taken from the word Jehovah, by which is signified the Divine Esse.

ALLIANCE, spiritual conjunction by faith and charity. See AFFINITY.

ALLIGATION, or a binding to any thing, in general denotes conjunction; thus every man, by his life in the natural world, is bound or conjoined to some certain society, either in Heaven or Hell, and after death he never rests till he enters into it, and there takes up his everlasting abode.

ALLON-BACHUTH, (Gen. xxxv. 8.) literally means the oak of weeping, by which, in the spiritual sense, is signified the total expulsion of all hereditary evil from the lowest natural principle of the Lord's humanity. The oak signifies the lowest of the natural principle, and also what is perpetual; weeping signifies the last farewel; hence came the ancient custom of weeping over the dead, at the time of their burial, although they knew that the carcase was then rejected, never more to be re-assumed. The same custom of weeping at funerals still prevails among the moderns, who (unlike the more wise ancients) vainly expect the resurrection of the material body.

ALMIGHTINESS, that power which the Lord possesses of himself to accomplish whatsoever is agreeable to his own Divine Order. Infinite or almighty power is therefore limited by the laws of Divine Order; which order being in itself absolutely perfect and complete, if any thing should be supposed to pass beyond the bounds thereof, it would necessarily lose its Divinity, and consequently be deprived of its power. Omnipotence, or almightiness, is predicated of Divine Truth proceeding from Divine Good; and in respect of the Lord, has immediate reference to his Divine Humanity. This omnipotence of the Lord's Divine Humanity is what is signified by Jesus sitting at the right hand of the Father.

In a particular sense, omnipotence has respect to infinite good, or what is the same thing, to Divine Love; while omniscience has more immediate reference to infinite truth, or what is the same thing, to Divine Wisdom.

ALMODAD, a ritual of the ancient Church, among the posterity of Eber. Gen. x. 26.

ALMOND-tree, signifies the perception of interior truth. The fruit of the tree signifies the goods of life corresponding to the truths of interior natural good.

ALMS, the exercise of charity, which consists in the performance of every duty of life from the love of justice with judgment.

ALOES signifies Divine Truth in the external. It was the custom in ancient times to anoint dead bodies with myrrh and aloes, which denoted the conservation of all truths and goods in man, and also his resurrection. The Lord's body was thus anointed, to denote, in a super-eminent degree, his Divine Life in the sensual principle, and his resurrection as to flesh and bones.

ALOFT, signifies interior.

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ALONE, signifies the being led by the Lord, and not by self or the world; also to be principled in good, so as comparatively to think lightly of truth. This was the state of the men of the most ancient or celestial Church, who were therefore said to dwell alone.

ALOUD, with great affection. There are two things to be observed in loud speech, viz. the high sound of the voice, and the articulation of the words. The loudness of the sound denotes the intensity of man's affection, and the distinctness of articulation points out the clearness of his thought.

ALPHA and OMEGA. These are the first and last letters of the Greek alphabet, and are applied to the Lord in his Divine Humanity, to denote that he is the essential and only self-subsisting Being, from first to last, from whom all things are derived, and who is the All in All both in Heaven and the Church.

Alpha and Omega, two Greek vowels, have reference more immediately to the Divine Love of the Lord; Beginning and End to his Divine Wisdom.

ALPHABET. In the alphabet of spiritual language, used by angels, every letter signifies a complete thing; and this is the reason why the 119th Psalm is written according to the letters of the Hebrew alphabet, in their order, beginning with aleph and ending with tau. The 111th Psalm is written somewhat in the same manner, as will plainly appear by consulting the original, in which all the letters of the alphabet are regularly arranged at the beginning of every sentence, or member of a sentence. In general, the vowels have reference to good, and the consonants to truth. The letter H, being an aspirate, involves infinity, and was added to the name of Abram and Sarai, to denote that the Humanity of the Lord, represented by Abraham and Sarah, was made Divine, and of the same essence with Jehovah, from which word the letter I was taken. See the word ABRAHAM.

The language of the spiritual world is universal, being the language of ideas, into the knowledge and use of which every man enters immediately after death, of whatever country he may be; for the ideas of every nation are the same, though their natural language be different.

LTAR, in general signifies Divine worship, proceeding from the good of love. In a supreme sense it represented the Lord's Divine Panity, from whom the all of Heaven and the Church is derived, and to them all true worship is directed.

(To be continued.)
ว

GENTLEMEN,

TO THE EDITORS.

I have perused with attention the communication of Veritas, in your number for December last, on the nature of the Soul of man, and of the Resurrection. There is, however, an important objection to his theory, which appears to me insurmountable, and destructive of the whole. I refer to the resurrection of the natural body of our Lord Jesus; glorified indeed, but which fact is described in unequivocal terms by all the Evangelists. He is elsewhere called "the first fruits of those who slept;" and accordingly, we find that, on that event, "the graves were opened, and many of the saints who slept in Jesus arose, and were seen by many."

I conceive, also, that Veritas has, in part, mistated the opinions which are received as orthodox on this subject. "The seed which is reaped is not that which was sown," but the creative power of God is to be as remarkably evidenced in the resurrection of the body spiritual, as in the original formation of the natural body. It is obvious, from the Saviour making himself known to Mary, by calling her by name, and to Thomas, by showing him the marks of the spear on his side, that the voice and figure is retained in the spiritual body, and that it consists of flesh and bones, as he said to the latter disciple.

As this is undoubtedly the most interesting subject on which the human mind can dwell, it has often been a matter of regret and astonishment to me, that no one enquired of Lazarus, who was raised from the dead by our Lord Jesus, as to the nature of the separate stale. "Tell us, ye dead; will none of you, in pity

To those you left behind, disclose the secret?
Oh! that some courteous ghost would blab it out;
What 'tis you are, and we must shortly be.
I've heard, that souls departed, have sometimes
Forewarn❜d men of their death: 'Twas kindly done
To knock, and give the alarm. But what means
This stinted charity? 'Tis but lame kindness
That does its work by halves. Why might you not
Tell us what 'tis to die? Do the strict laws

Of your society forbid your speaking
Upon a point so nice? I'll ask no more;
Sullen, like lamps in sepulchres, your shine
Enlightens but yourselves. Well-'tis no matter!
A very little time will clear up all,

And make us learn'd as you are, and as close."

Your inserting these doubts, for the benefit of a reply from Veritas, will oblige one who is an admirer generally of your exposition of the sacred volume.

P. T.