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 imperiously, on their refusing, to send forth a fire from himself to devour those cedars; whereas, the fire of the bramble was short and momentary, even to a proverb."

Where wickedness predominates, it ever elects a power in conformity with its ruling love, to assume the sovereignty, and no principles that are good can ever unite themselves with those that are evil: "For what fellowship hath rightcousness with unrighteousness, or what communion hath light with darkness?" (2 Cor. vi. 14.) The distinguishing principles of the Church should be the, the , and the —charity, faith, and good works—and these should be presided over by Celestial Love (Olive), Spiritual Truth (Vine), and Natural Good and Truth (Fig). And because charity, faith, and good works, when united, are the foundation of all true religion and virtue, therefore neither of them would rule over the wicked men of Shechem, mentioned in the parable, because neither of the principles to which their lives bore analogy had any dwelling-place in their rebellious and hard hearts. But the bramble being an exact analogy of the power of evil, and corresponding with the quality of their ruling love, accepted the sovereignty under a stipulation of unlimited trust and confidence, and in case of rebellion, then all the destructive powers of evil were to be let loose upon them, all the burning lusts of self-love should blaze forth and devour whatever might remain of good and truth. When the church, as to celestial good, suffers itself to be guided and ruled by the merely scientific principle, its character is degraded, "oil is carried into Egypt." (Hos. xii. 1.) In this state the rational principle is