stances simply derived from the first substance by the order of succession. The second series is that which the same substances constitute when left to themselves and their own nature, or gifted with the liberty of gyration, whence comes fire, both that of the sun and inferior elementary fire. A third series is that of the auras of the world, arising from the two former ones, thus from their active and as it were passive principles: this latter series is that for the sake of which the former exist, and which constitutes the very circumambient world itself, and without which the three inferior series, which are called those of the earth, cannot exist. The auras themselves, which constitute this series, explored as to their causes by a rational analysis, according to the dictate of general experience, are four, which, as they succeed each other in order, decrease in simplicity, purity, universality, and perfection. These are the most perfect forms of active and passive nature, representing her forces as brought into forms. The world itself confirms their existence; so that he who doubts it, shuts against himself the way to the exploration of phænomena, and to the discovery of causes in every effect.

The general series of the earth, which are to be denominated respectively inferior series, are also three, commonly called kingdoms; as the mineral, the vegetable, and the animal kingdom. The mineral acknowledges several species; as of metals, of stones, of salts, of earths, of liquids, or of numerous inactive substances. The vegetable hath for its subjects the various species of plants; as of trees, of herbs, of flowers, of shrubs, of pulse. The animal, in like manner, hath its species, which it would be tedious to enumerate. These kingdoms, or general terrestrial series, succeed each other in time and order: the first is the mineral kingdom, or the earth itself, the parent of the rest: the vegetable derives its existence from the minerals of the earth, into which also it deposits its seeds, as into a matrix and womb, to renew its birth again and again: after this follows the third general series, or the animal kingdom; for an animal requires to its existence and subsistence all nature, and all the world previously existing. The last of this same series is the most perfect animal, or man, who is the complement [or completion] of all things and of the whole, and the microcosm of the macrocosm. In these six series, nature seems to have rested; for a seventh does not exist.

Each of which contains under it many series proper and essential

to itself; while each of these again contains series of its own. This is the case, not only in the genera, but also in the species, and in the individual of every species; and, since the animal kingdom is more immediately the subject of our present attention, the human body, as anatomically and physically examined, in part, in the preceding sections of this work, may serve for illustration of this truth by examples. Every individual animal is a series of several other series that are essential and proper to the general one. Its essential and proper series are the viscera: the higher of which series are the cerebrum, the cerebellum, the medulla oblongata, and spinalis: the lower, or those of the body, are the lungs, the stomach, the liver, the pancreas, the spleen, the womb, the kidneys, and several others: for these, taken together, are constituent of the form. Each of these series contains other subject series that are essential and proper to it: these may be called partial series, and the other integral, or these single and the other common, all belonging to the whole series; as the liver, which is a large gland, and includes in it a conglomeration of several glands, as do these again of their own most minute ones. The case is the same in the rest of the viscera, which have reference to their integral series, in like manner as this hath reference to its common series, and so forth. A similar law prevails in the other kingdoms; for instance, in the vegetable, in which a tree is one series consisting of branches, which are its proper and essential series, whilst, in like manner, these branches consist of twigs and of leaves, and finally bear fruits and seeds, which correspond to the generative members in an animal, only with this difference, that they are renewed every year, whereas in an animal they are permanent.

So that there is nothing in the visible world which is not some series, and in some series. The first substance of the world is the only one which doth not fall under the notice of the understanding as some kind of series: from this, as from the first determining substance, all the rest flow, become series, and betake themselves within the sphere of nature. Thus, wheresoever we turn our attention, and bend our ideas, all things that we meet are mere series, originating in the first, and terminating in the first: mere series, and series of series, constitute arithmetic, geometry, physics, physiology, yea the whole of philosophy. Even governments, both public and private, have respect to their forms and their subordinations; consequently they are series of things. Yea,

it is by series that we speak, reason, and act; our sensations, too, are series of varieties less and more harmonious, whence result agreement, imagery, idea, and reason. For where all is equality, or where there is no series, nature perishes.

Consequently, the Science of natural things depends on the distinct notion of Series and Degrees, and on the distinct notion of their sub-ordination and co-ordination. It is therefore the distinguishing mark and character of the perfection of human genius, to know how to arrange into order things which are to be determined to action, that a series may exist of effects flowing from their genuine causes. This faculty, as such arrangement is what is most general and prevalent throughout all nature, is perfected, through observing and reflecting on the things around us, by natural endowments, and the assistance of instructors, who, not allured by much art, nor bound by prejudice, but claiming the freedom of contemplating the objects presented to view in the whole range of nature, have suffered themselves to be instructed hy things themselves, as they flow forth in their order.

[To be continued.]

ON THE NECESSITY OF PRAYING IN THE
LORD'S NAME.

To the Editors of the Intellectual Repository.
GENTLEMEN,

HAVING in a former communication endeavoured to open the spiritual signification of a name, particularly the Lord's name, as used in Scripture, it will be endeavoured, in the following lines, to shew the necessity of praying in this name; for our Lord has most graciously promised "that whatsoever we shall ask IN HIS NAME, He will give."

The Apostle James complains to the primitive Christians, "Ye have not, because ye ask amiss;" and the same complaint might be made to the church at this day. Not asking in the Lord's name, they in reality ask not in prayer; and the Lord requireth that man should first will, desire, and pray, and then the Lord answers, informs, and gives. "All prayer is an opening of the mind to communication with heavenly influences, thus

with heaven, and, considered in itself, is discourse with God; and if the prayer be grounded in love and charity, regarding only celestial and spiritual things as its objects and ends, then we ask in the Lord's name, that is in that quality of faith and love which opens a communication with the Lord; and then in the prayer exists somewhat resembling a revelation, which is manifested in the affections of the person praying, as to hope, consolation, or some internal joy." The regenerating mind, when, under deep states of trial and affliction, it approaches the Lord in true humiliation of heart, and total renunciation of self, will generally find this the effect of prayer: though in respect to spiritual or even temporal concerns it can only view, like the Israelites of old,

"Foes behind and seas before,"

yet humbly confident in the "God of our salvation," it relies wholly on His mercy. Blessed indeed are those who are thus enabled to trust in the Lord in every temptation and extremity! His promise is, that those who do trust in Him shall never be put to confusion: though sometimes our faith is put to the trial; for although we do not put our trust in any arm of flesh, but consider all human means merely as instruments in His hands, yet His wisdom sees it necessary to bring us into that state, when all these instruments apparently fail, and we are compelled, like the army of Moses to "stand still and see the salvation of our God!" In which state the enemy of our peace will endeavour to infuse doubts and distrust respecting the Divine Providence; but the only prayer of the true Christian in such a case will be, "Lord, if this cup may not pass away from me except I drink it, thy will be done!" If we thus ask we shall certainly receive. If therefore we ask and receive not, it is, as the apostle observes, "because we ask amiss:" we do not ask in the Lord's name but in our own. "For prayer to God is not attended to until the soul (or inmost part of the mind, from which the prayer proceeds) is purified from its evils, (and is truly desirous that the evils which it perceives in the external part of the mind may be removed;) neither is it efficacious if it hath any object as its end, except that of love to the Lord, and charity towards the neighbour. Self-love and love of the world may serve as mediates, but when considered as an end, or final cause, they constitute hell; therefore when made an object of prayer, or desire of the No. VIII.-VOL. I. 4 N

heart, they close up all communication with heaven and the Lord: consequently such prayers are neither heard nor answered."

With respect, then to asking in the name of the Lord, so as to obtain what we ask, we may observe, that those who are in the Lord and the Lord in them, alone obtain whatsoever they ask, because they will and ask only from the Lord. Now those only are in the Lord, who are principled in love and charity; and they who are in the faith of charity do not ask from themselves but from the Lord, and whatsoever any one asks from the Lord, and not from himself, he receives. Therefore in the first place we must approach unto our heavenly Father, in and through the Divine Humanity of the Lord and Saviour Jesus Christ. Numberless are the passages in Holy Scripture, all confirming to us this great truth: that the Father now liveth and dwelleth, with all the fulness of His godhead, in the glorified body of our Lord Jesus Christ, that He assumed this humanity by dwelling in our nature here on earth, for the sake of making Himself known, of rendering Himself visible, and thereby approachable, unto his creatures, who had lost, by sin, all knowledge of Him, all acquaintance and communication with Him. We must approach Him therefore in this glorified Humanity, because therein He now dwells with all his fulness: and thus we may again know and find Him;-and thus in short we may attain unto that righteousness, and regeneration, that peace and purity, that rest and redemption which can never be found by us but in God alone, and which we could never have found in Him, unless by becoming manifest in our flesh, He had given us the power of knowing and approaching unto Him.

Again, to ask in the name of the Lord so as to have our petitions granted, we must approach and adore Him, under a full acknowledgment of that divine power and operation which proceedeth continually from Him, and which is called in His Word, the Holy Spirit, the Comforter, and the Spirit of Truth.

That there is a divine power and operation proceeding from the Godhead, in the glorified person of our Lord Jesus Christ,-that He hath thereby an internal communication with the souls of men, by means whereof He reformeth, purifieth, enlighteneth, and regenerateth, all such as believe in Him, and keep His commandments;-that all heavenly life, love, righteousness, blessing, truth, and comfort, are derived unto us from the Lord, by virtue of this