explanation of Mark xi. 13, 14; where it is said that Jesus cursed the fig-tree for bearing nothing but leaves, although it was not then the time of figs. Some commentators, not knowing how to reconcile the conduct of Jesus to common justice, in cursing the figtree for not having figs upon it, when it was not the season to expect them, have supposed there may be a mistake in the original, and that the word not ought to be omitted; in which case the sense of the passage would run thus; that Jesus cursed the fig tree, when he came to it, and found nothing but leaves, for it was the time of figs. But as far as I am able to learn, all the old manuscripts have it according to our common English translation; and after all that has been said by learned men on the subject, I am inclined to believe there must be some hidden meaning in the passage, which has not yet been brought to light. If, gentlemen, you, or any of your correspondents, will be kind enough to favor the public with a better and more satisfactory explication of the above difficult passage of Scripture, I make no doubt but it will prove acceptable to many of your readers, but to none more than Your humble servant, AN INQUIRER AFTER TRUTH, Though an answer to our correspondent, at this time, will somewhat anticipate our design, and interfere a little with the plan laid down for its execution; yet our love of truth irresistibly prompts us to step aside from an arbitrary path, and grant the assistance its votary solicits. And, first, we beg leave to observe, that a knowledge of the spiritual sense of the word is, in many cases, absolutely necessary to remove the difficulties that present themselves on reading its literal sense; and perhaps in no instance is its utility more conspicuous than in the passage alluded to by our correspondent: but before the spiritual or internal sense can be clearly seen, it will be proper for the reader to obtain some information respecting the science of correspondences, as that is the only true key, which, as it were, unlocks the door between the natural and spiritual part of the holy Scriptures. Indeed, so essentially necessary is it to be well acquainted with that science, that the editors purpose introducing into this Magazine, (besides essays expressly written on the subject) a New Dictionary of Correspondences, for the use of their readers; by which means any person of moderate capacity may be enabled to form a general idea of the spiritual sense of the sacred writings, and in many cases gain a competent knowledge, but perhaps in all cases an enlarged view, of the divinity, the sanctity, and astonishing perfection of the Word of God. At present we shall confine ourselves to the passage above mentioned, and in a few words point out its internal signification, according to the best light we have received. The text is as follows: "Jesus seeing a fig-tree afar off, having leaves, he came, if haply he might find any thing thereon: and when he came to it, he found nothing but leaves; for it was not the time of figs. And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever." Mark xi. 13, 14. "And in the morning, as they passed by, they saw the fig-tree dried up from the roots." Verse 20. The principal words in the above passage are thus spiritually defined in the Dictionary of Correspondences: Fig-tree. The Jewish Church, external good, &c. Afar off. In externals. As "the word was God," whatever is mentioned in the word as being afar off, must signify far from God, or far removed from divine truth and good. Fig-leaves. Truth from the literal sense of the Word. Thus, when the most ancient Church [Adam] clothed themselves with fig-leaves, they endeavored to conceal their self-love and pride [the forbidden fruit] under moral truths and external goodness. To sew fig-leaves signifies to excuse themselves. Fruit. Good works which the Lord worketh by man, and which man worketh, of himself, from the Lord. Time. State, or degree, of love and faith. In spiritual things there is neither space nor time, but states which correspond thereto. Morning. The arising of a new Church, or a Church in its infantile state. Seeing a fig-tree afar off, signifies the Jewish Church in mere externals; the fig-tree is the Jewish Church; and afar off, means at a distance from the interior things of the holy Word, consequently, in mere externals. Having leaves, signifies that they were in possession of the Word in its literal sense; leaves denote external truths. He came, if haply he might find any thing thereon, signifies an examination of their interiors, to see whether they were principled in charity; fruit on a tree denotes a good life from a holy principle. And when he came, he found nothing but leaves, signifies, that on examination it was found they acknowledged divine truth with their lips only, and not in their hearts. For it was not the time of figs, signifies that they were in NO STATE of doing good; time means state; figs denote natural good; consequently, by its being not the time of figs, is signified that the Jewish Church was not in a state even of natural good; and this is the true reason of the curse being passed upon the fig-tree, which represented that nation.* And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever, signifies that judgment was executed upon them, and, as a Church, their communication with Heaven was for ever cut off. By the same words we are also given to understand that the Jews will never be restored again, as some, for want of knowing the internal sense of the Word, have heretofore imagined. Morning signifies the commencement of the Christian Church; and the withering away of the fig-tree, denotes the destruction of the Jewish Church. From the above explanation our readers will easily see why the Word is so written in the literal sense, as in certain places apparently to oppose the principles of truth and justice; viz. that it is for the sake of the internal sense, which is in every part thereof, and which, in order to be preserved in its purity and regular connexion, admits of an occasional interruption in the sense of the letter. This, however, will appear more fully in the course of our undertaking, when other passages of the Word shall come under consideration. Suffice it for the present to have given our correspondent the explanation he desired, which we trust will afford him some satisfaction, as well as prove interesting to the rest of our readers. A TREATISE ON THE CREATION OF THE EARTH. 1. Taking a solitary walk on a certain day, in a shady grove, in the neighborhood of a city, for the purpose of unbending the mind, I saw the trees stripped of leaves, every way flying about, for autumn was then far advanced, and had shaken off the ornaments of summer. First I grew pensive, and then serious, because I was then mindful of the pleasant scene which that grove had exhibited in its * That the fig-tree represented the Jewish nation, is evident from this circumstance, namely, that Jesus answered the fig-tree, and spake unto it; plainly implying that a conversation was passing between him and the fig-tree, or rather between him and the persons represented by the fig-tree. In the literal sense, it may appear strange that the Lord should speak to a tree, and indeed make a reply to it, as if the tree had previously spoken to him; but when the bloom and verdure. The change since that time, though common, had not obliterated its former beauties from my mind; and upon contemplating the present scene, I began to think of the general fluctuations which time undergoes, and said to myself, is it not the same thing with respect to the times, as with the seasons? Our life also, and its various ages, differ as much from one time to another, as this grove. Like these trees, we have a spring, and a bloom of Life, which, like summer, being past, we perceive ourselves hasten. apace to our old age, the image of autumn. Not only the ages of our lives, but likewise the æras and epochas of the world, influencing the political life of society, have their seasons, which, from infantine simplicity, integrity, and innocency, were formerly denominated the golden and silver ages. The iron age is supposed to be at hand; and that in a short time, by a mixture of rust and potter's clay, it will be ready to crumble into atoms. 2. For the ancient wise men, whose minds were abstracted from the body, and so nearer Heaven, studied most intensely to investigate the interior secrets of nature, and in the revolutions of their own times, saw in a plain manner that the best states in society preceded the others, and that in the earliest ages, justice and purity, with their concomitant virtues, governed the world: wherefore they propagated traditions, that their gods had descended from such stars as were appointed to them upon earth, and had dwelt in a friendly intercourse with mankind, in such a manner, that Heaven was brought down upon earth, and poured out its delights in the air and atmosphere, for the solace of mankind. In compliment to these favors, such a time was called the saturnian and saturnalia, or the golden age, in which the earth spontaneously adorned itself with flowers and fruits, and the whole surface was one continued garden, like a paradise, as they represented it. They even contracted the four seasons into one perpetual spring, with gentle zephyrs, which, while they tempted the air, filled the minds of men, at that time, with ravishing delights. Such a grand scene this visible world opened to the ancient wise men! for this reason passage is considered in its spiritual sense, then its native beauty is manifest; for in that sense, the leaves of the tree denote a profession of religion with the mouth and therefore it is first said, that the tree had nothing but leaves, and afterwards that Jesus answered and spake to it. Thus the word in the letter is, in many parts, so written, as principally to have respect to the spiritual sense within it. no doubt, because they saw, in all its changes or productions, as well living as dead, such an order imprinted for their contemplation ; for there is nothing which has not, in its primary state, its proper spring and bloom, its infancy and innocence; for particular representations are so many images of the general, and generals of particulars, which are classed under them: wherefore the ancient wise men, reasoning from analogy, thus ascribed to the former times a state of spring and infancy, holding the same persuasion concerning the first rise of things. Let us then contemplate the face of this universe, and see, as in a glass, its particular contents; and by the assistance of these, let us examine the times and seasons. But this would be a vain inquisition, without the assistance and inspiration of the Supreme Being, from whom, as the sun of wisdom, and sole fountain of light, all truths, as rays, derive their influence upon our understandings. Wherefore, that he would favor our present undertaking, we humbly beg his presence, and gracious assistance. 3. Our terraqueous globe is every year revolved round the sun, the centre of his universe as this orbit, and marks out its dimensions in her revolution there, by the signs of the zodiac. The time of its revolution, or return to the same point of the circle, is called its year. While it makes this revolution, a little obliquely to the northern signs, and southwardly to those opposite, it is diverted from the plane of the ecliptic; and so in every the least portion of its progression, on all parts of its surface, the sun shines upon it with a different aspect. Hence the four seasons of the year, spring, summer, autumn, and winter. In this its revolution, it is turned about as a wheel round the axis, which runs from pole to pole through the middle of the equator, and by his turning divides the circle at its surface into degrees, which are the days of the year. In each of those days it makes the sun, by its rotation, to rise; from his rise to gain his altitude, and to decline from the meridian; and lastly, to set and disappear. Hence there are in every day again four intervals, or times, viz. morning, noon, evening, and night, with their attendant hours, which measure these times and seasons of the year. The four intervals of the year are represented in the four times of the day, and correspond thereto; the morning to spring, the mid-day to summer, the evening to autumn, and the night to winter.* For there are, as was said above in the introduction, general representations exhibited as in a glass, by particulars, and vice versa. Thus not only |