only necessary that our readers support the spirited publishers in this field of useful labour, by liberally purchasing these very interesting and very cheap productions. NEW PUBLICATION. The Doctrine of a Supreme Being Vindicated, and the Fallacy of Infidel Arguments Exposed and Refuted, &c. By the Rev. Woodville Woodman. pp. 16. This argumentative and very clever pamphlet has been occasioned by a lecture delivered at Heywood in June last, by Mr. G. J. Holyoake, of London. The days of infidelity, in a theoretical sense, are, we think, numbered. In a practical sense, every one who loves evil and indulges in its pleasures, is an infidel, whatsoever may be his profession, or the theoretical state of his mind; since in the love of evil there is practically the denial of God. We believe that it is only the armoury of the New Church that can supply the effective weapons to overcome infidelity in all its various, hideous forms. Here it is that the "seed of the woman" the pure truths of revelation from the Lord,--can effectually bruise the " serpent's head," or all infidelity and scepticism, together with the fallacious reasonings from the sensual principle in which they alone find their support. The mission of the New Church has, therefore, a very enlarged sphere of activity;-it has not only to confute false doctrines, which are the strongholds af a fallen and corrupted Christianity, but also all fallacious arguments founded on a merely sensuous and negative rationalism, by which infidelity is supported. Mr. Woodman has become a practised warrior and champion in this latter field, in which he is, no doubt, doing right good service for the cause of Truth. In respect to the pamphlet before us, we can only say that we have never read, in so condensed a form, so much clear, cogent, and triumphant argumentation against all the principal positions of infidelity, and that we cordially recommend it to all whose minds are disposed to consider what infidelity has to assert, and how to the eye of pure reason, its assertions may be shewn to be gratuitous and groundless in the extreme. Marriages. Married, at Heywood, September 1st, 1852, by Mr. Coffey, Mr. Peter Nuttall, of Ramsbottom, to Miss Anne Wild Haslam, of Rose Hill, Ramsbottom. Married, at Newcastle-upon-Tyne, in the New Jerusalem Temple, by the Rev. J. Cull, on the 29th November, Mr. George Usher, accountant, to Anne, only daughter of Mr. James Thompson, late of Chimney Mills. Married, on the 24th of November, at the New Jerusalem Church, Preston, by the father of the bride, Mr. John Parkinson, to Miss Rendell, daughter of the Rev. E. D. Rendell, of Preston. Obituary. Departed this life, on the 1st of November, 1852, after an illness of three weeks, Mrs. Sarah Payten, wife of Mr. John Payten, of Chatteris, Cambridgeshire, aged 46. About four years had elapsed since she began to read the writtngs of the New Church; she was previously a Baptist, and was baptized at the age of 19. Residing in a country town, where the doctrines have not long been known, she had but few female associates in the doctrines she loved and perceived to be the truth, but was always delighted with reading or having them read. Being conscious of her speedy removal, and being questioned as to whether she felt any misgivings respecting the truth of the views she had embraced, she answered, “No! there is no mystery there; they are the glory of my heart." She said, moreover, (and we must all strive earnestly to be able to imitate her,) "I have fought a good fight, I have finished my course, I have kept the faith; henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day, and not to me only, but unto all them also that love his appearing." Cave and Sever, Printers, Palatine Buildings, Hunt's Bank, Manchester. R. G. PHYSIOLOGY AND THEOLOGY; OR THE CORRESPONDENCE OF THE HUMAN BODY AND ITS PARTS TO THINGS SPIRITUAL AND DIVINE. IN former papers on this subject we considered, according to the correspondence between things natural and spiritual, the signification of the head, the hair, and the bones. Many passages in Scripture, when thus interpreted, give a most instructive meaning, full of edification to the mind. These passages, in the merely literal sense, have, for the most part, no intelligible meaning; but when thus explained, exhibit a truth and a power clearly divine, and shew that the Word is, indeed, full of "spirit and of life." The human body, we know, is the "temple of all the sciences," so that universally all correspondences have relation to its wonderful organism and its functional uses. The Word itself is thus aptly compared to a man clothed; as to its spiritual and celestial senses, it is represented by the Lord, whose garments were as the light, and who was girded with a golden girdle;" and as to its literal sense, to John the Baptist, clothed with camel's hair, and girded about his loins with a leathern girdle." For the spiritual sense differs as much from the literal as the splendour of the Lord's garments differs from the obscurity of the clothing of John. 66 66 In considering the bones, we found that, as they were every where various in the body, so in every part, whether of the skull, or the ribs, or the legs, or the feet, they correspond to truths in the ultimate * See this periodicalfor 1851, pp. 226, 241, 413. N. S. No. 158.-VOL. XIV. F of order, called scientifics, and are the bases of our spiritual life, or the support of some spiritual and celestial grace, which forms the heavenly state. The entire face and its parts now come under consideration. And as it is from the expression and life of the face, called the countenance, that we have the clearest indication of correspondences between things natural and spiritual, we shall find that of all lessons respecting this subject, the countenance affords the most instructive and striking that can be taught. The man of the New Church is often interrogated as to the meaning of correspondences; how they are to be understood, and in what manner they can be most effectually taught, so that an idea can be easily and readily formed of their nature and application. At first, the novitiate confounds correspondences with the similies and metaphors of rhetoric, and it is only after some mental efforts that he arrives at a true idea of what correspondence is. He perceives that it is not merely a resemblance of one thing to another, in the same natural ground of thought, as in Shakspere "Brave peers of England, pillars of the state ;" but that it is as the relation between a cause and its effect, the former existing in one sphere of thought and the latter in another. It may, however, sometimes happen that similies and metaphors are at the same time correspondences. Illustrations of this will be adduced as we advance. Thus thought, which corresponds to speech, is the cause, and speech is the effect; and the relation between them is correspondence; to understand this relation is to see the cause, and to know the meaning. The entire spiritual world is the world of causes, and the entire natural world is the world of effects; and in regard to man, his mind, together with its affections and thoughts, is his little world of causes, and his body, together with its speech and actions, his world of effects. But the following extract from Swedenborg will place this subject in a very clear and striking light :— "What correspondence is, and what influx, shall be illustrated by examples. The variations of the face which are called the countenance, correspond to the affections of the mind, wherefore the face is varied as to its aspect as the affections of the mind are as to their states: those variations in the face are correspondences, consequently also the face itself corresponds; and the action of the mind into it, in order that the correspondences may be exhibited, is called influx. The sight of man's thought, which is called the understanding, corresponds to the sight of his eyes, wherefore also from the light and flame of the eyes appear the quality of the thought from the understanding; the sight of the eye is a correspondence, consequently also the eye itself; and the action of the understanding into the eye, whereby the correspondence is exhibited, is influx. The active thought, which is of the understanding, corresponds to the speech, which is of the mouth; the speech is a correspondence, as likewise is the mouth and every thing belonging to it; and the action of thought into speech, and into the organs of speech, is influx. The perception of the mind corresponds to the smell of the nostrils; the smell and the nostrils are correspondences, and the action is influx; hence it is that a man who has interior perception is said to be of an acute nostril, or quick scent, and the perception of a thing is expressed by scenting or smelling it out. Hearkening, which denotes obedience, corresponds to the hearing of the ears, wherefore both the hearing and the ears are correspondences, and the action of obedience into the hearing, in order that man may raise the ears or listen and attend, is influx: hence it is that hearkening and hearing are both significative, to hearken and to give ear to any one denoting to obey, and to hearken and hear any one denoting to hear with the ears. The action of the body corresponds to the will; the action of the heart corresponds to the life of the love; and the action of the lungs, which is called respiration, corresponds to the life of the faith: and the whole body as to all its members, viscera, and organs, corresponds to the soul as to all the functions and powers of its life. From these few observations it may be seen what is meant by correspondence and by influx, and that whilst the spiritual principle, which is the life of man's will and understanding, flows into the acts which are of his body, and exhibits itself in a natural effigy, there is correspondence, and that thus the spiritual and the natural by correspondence act as one, like interior and exterior, or like prior and posterior, or like the efficient cause and the effect, or like the principal cause which is of man's thought and will, and the instrumental cause which is of his speech and action. Such a correspondence of natural things and spiritual exists not only in all things and particulars of man, but in all things and every particular of the world, and the correspondences are exhibited by the influx of the spiritual world, and all things appertaining to that world, into the natural world, and all things appertaining to it. From these observations it may in some small degree be seen, how our Word, as to the sense of the letter which is natural, makes a one with the Word in the heavens, the senses whereof are spiritual, by influx and correspondences."-A. E., 1080. The upper part of the countenance is the forehead, which is often mentioned in Scripture, and it is only by a proper discernment of its meaning, according to correspondence, that we can rightly understand the Word of God, which never speaks to us in the conventional language of men, still less in the metaphysical dialect of the schools, or of merely human philosophy; but in the powerful language of nature, where every object, every phenomenon, and every act is a living tongue, proclaiming, as the poet says, "books in the running brooks, and sermons in stones." The erect and elevated forehead adds great dignity to the countenance. Aaron was commanded to wear a plate of pure gold on his forehead, on which was engraven "Holiness to the Lord;" and in the Revelations it is said that the "servants of God were sealed in their foreheads." Now the forehead, as being the supreme part of the countenance, and as enclosing the fore part of the brain, signifies the governing love, which should be the love of God and of our neighbour. This is the source of all holiness to man, and this was denoted by the plate of pure gold on which was inscribed holiness to the Lord. Without holiness no man can approach the Lord, and it was to testify this fact that Aaron, who approached the Lord in worship in behalf of the people, was commanded to have "Holiness to the Lord" inscribed on his forehead. Thus the name of God is said to be in the foreheads of the redeemed, (Apoc. xxii. 4,) to signify that their ruling love is heavenly, and that they are consequently led by the Lord. The same is involved in what the prophet says respecting "the man with a writer's inkhorn, who was commanded to go through the midst of Jerusalem, and to set a mark upon the foreheads of the men that sigh and cry for all the abominations that are done in the midst thereof." (Ezekiel, ix. 4.) This mark indicated that they were in states of good originating in love to the Lord, and were consequently holy in their lives. Hence it was that they escaped the impending judgment. (Verses 5, 6, 7.) In the opposite sense, when the governing love is evil, the forehead is said to " have the mark of the beast upon it." (Rev. xiv. 9.) And the man who becomes hardened in sin, is said to be "impudent," literally hard of forehead. (Ezek. iii. 7.) When David slew the Phillistines, it was 'by a stone in the forehead," to denote that divine truth, signified by the "smooth stone," directs its power against the ruling love, which is evil, and eventually destroys it. If, then, we are wise, we shall have a watchful eye over our ruling love, which determines the character for eternity. 66 In the spiritual world it is clearly seen what mark or name is inscribed on the forehead, whether it be the name of God, or the name and mark of the beast. The ruling principle manifests itself there in the countenance, witbout concealment or disguise. There, as the prophet says, “the shew of their countenance doth witness against them." (Isaiah iii. 9.) All parts of the body have their ultimates, which are, more or less, covered with hair; thus the ultimates of the forehead are the eyebrows, corresponding to that order of truths which more immediately accompany and sustain the governing affection of the mind. The well-set eyebrow is not only a protection to the eye, but an ornament to the countenance. When the governing love, denoted, as we have |