(let alone the still worse thing against which our Lord warns us)—that awful prize-medal of the ass-millstone to hang about our necks: "It is better for him that a millstone were hanged about his neck, and he cast into the sea," than that he cause one little one to offend; than that he lend any aid to the perversion and destruction of innocence; or put a stumbling-block or a cause of offence needlessly in a brother's way. So far, then, the prayer, "Lead us not into temptation," is a natural introduction to the succeeding prayer, "But deliver us from evil." We pray not to be beset by others, nor to be permitted to beset ourselves, with needless, or with needlessly dangerous, temptations. Knowing our weakness, we seek safety in avoidance or in actual flight, and so are preserved and delivered from a thousand evils we should otherwise fall into. And thus into that darkened chamber of the Lord's Prayer of which we are treating, comes back much useful light, through the reopening of a shutter by old Common-sense, which overstrained new Learning had seemed to close. But, perhaps you say, still there remains much darkness, especially on one side, and that the most important, of this chamber. For the prayer is not partial, against gratuitous or avoidable temptations, but total, against all. And yet the "temptation-combats " of which, often under the name of " temptations," the New Church writings so luminously treat, are absolutely indispensable to salvation. And the difficulty is not yet met, seeing that we are still embarrassed by being enjoined on the one hand to pray that we enter not into temptation, whilst on the other the light of the Holy City itself reveals in temptationcombats the needful means of regeneration. In dealing with this difficulty it is approached at a first and outer parallel, when we ask ourselves, Whether it would be right to pray at any time that we may be led into temptation-combats? "No," you reply, "that would be presumptuous indeed; it would imply a confidence in our own fitness and readiness to be tempted, to profess which would be to ensure our fall." And so it would. Peter may seem to himself firm as a rock whilst he says, "Though all should forsake Thee, yet will not I;" but the fact that he thus seems to himself is the sure foregoer of his threefold denial of the Lord. "Beware of Peter's boastful word; 'I never will deny Thee, Lord,' But, Grant I never may !' The Lord Himself prayed not to be led into temptation, in the words, "If it be possible, let this cup pass from Me!" And if His infirm human nature had pressed forward to meet instead of shrinking to encounter it, the world's redemption had remained unwrought, and hell had triumphed over heaven. The meaning of the prayer in this aspect of it then is, "Lead me not into temptation if it be possible not to lead me; but yet in any case, Thy will be done; in any case, deliver me from evil!" The difficulty is approached again from another side, and perhaps more closely, when we are reminded that "Lead us not" does not mean "Do not lead us;" for unceasingly we pray to Him to lead us on. But it means, "Lead us; lead us on through whatever Thou seest best for our eternal good; and so having led us, bring us at last to the happy heaven of never needing to be tempted any more, the heaven of final and perfect. deliverance from evil." But still the citadel of the difficulty has not been taken, and we must come yet nearer to it before we can make it ours. In the spiritual sense, "Pray that ye enter not into temptation," when set alongside the truth that spiri tual temptation-combats must be encountered, cannot admit of any discrepancy. And therefore we must affirm both statements, and so affirm them as that they shall not contradict each other. Let us understand clearly, therefore, that to be assailed by temptation is one thing, and that a most needful thing; but that to enter into temptation is another, a needless, and a dreadful thing. Nor indeed in the natural sense of the word is there any such distinction; for in that sense to be tempted and to enter into temptation are one and the same process. It is in the spiritual sense that the distinction first arises as to temptations that are to be experienced, and yet that are on no account to be entered into. For to be tempted by our spiritual enemies, and that sorely, is what we all must make up our minds to be. But to be so direfully tempted through our own fault that the tempter shall enter into and take possession of our wills, and thence of our understandings, thereby precluding all possibility of further resistance, is a fate against which we need most fervently to pray. Pray that ye enter not into temptation ;" and the response of obedient souls, "Lead us not into temptation, but deliver us from evil," mean thus, "Pray that temptation enter not into you, into your soul's very citadel, and so make your eternal destruction sure;" and again, "Lead not temptation" (let it not be led) "into us-into our wills-to sway all there; and thence into our understandings, to confirm and close all up in falsity and darkness." the 66 Thus, then, in both senses, the natural and the spiritual, prayer, "Lead us not into temptation," is valid and indispensable. On both sides of that spacious chamber light prevails: the light of common sense on the one hand; and the light of the spiritual sense upon the other. For the spiritual sense, though it often recedes far from the natural sense, does not by any means destroy it. And the disciples of the Lord, the goods and truths of the Church within us, may well deprecate two different things in one and the same prayer-speech: first, gratuitous temptation in any case; and second, ruinous immersion in such temptation as is inevitable. Sailing on the sea of the natural mind, the disciples may pray devoutly, first, to be saved from the madness that would steer the vessel purposely or needlessly into the cyclone. which wise seamanship should skilfully and religiously avoid; and equally from the kindred madness of keeping sails spread and ports open in the neighbourhood of the storm. Nor with less devoutness should they pray, secondly, when the winds of hell do blow all around them, and the waves of the natural mind are chafed and worked up loftily in tempest, when the hour of inevitable temptation has already come upon them; that they be mercifully preserved from being-not assailed (which now they must be), but-swallowed up (which they need never be) of the weltering temptation; that they be saved from being led, not to it merely, but into it, so as to be filled full by it, thus no longer to ride upon its tempestuous bosom unsubmerged, but to enter and sink into it and be lost. THE ELEVENTH HOUR. HE Lord's teaching concerning the labourers in the vineyard has been very much misunderstood. Deathbed repentances (so called) have been spoken of as conversions at the eleventh hour. But readers of the parable must know that the labourers who were hired at the eleventh hour were not men whose power to work was over, but men able and willing to work. And they did work for the Lord. The eleventh hour is not the last hour. Master. A person in his eleventh year A person in his eleventh year accomplish all that can be accomplished for their Good of age, and is one who is between ten and eleven years the eleventh hour is the hour that intervenes between ten and eleven. Even in the most literal sense, then, there is no analogy between the labourers called into the vineyard at the eleventh hour, and those who, after a life of deliberate wickedness, profess to desire heaven at the hour of death. It is contrary to all reason and Scripture to imagine that those who have turned a deaf ear to the Divine call, "Work while it is day, for the night cometh in which no man can work," can, by any profession or protestation at the time when the signal for ceasing work is being given, attain to that high state of spiritual perfection acquired by those who have patiently continued in welldoing. There is no Scripture warrant for assuming that work can be dispensed with. So long as men who know what the Lord would have them to do refuse to obey His behests, so long are they deepening within their souls the spirit of idleness, which is an obstinate barrier to the reception of heavenly influences. In the forcible language of the Rev. C. H. Spurgeon, in a sermon preached in the year 1865: "One would prefer early conversion, because such persons have not learned to stand idle in the marketplace. A fellow, you know, who has been for hours standing with his hands in his pockets, talking with drunken men and so on, is not worth much at the eleventh hour, nay, even by the middle of the day it has become so natural to him to prop the walls, that he is not likely to take to work very readily. Begin early with your souls, break in the colts while they are young, and they are likely to take well to the collar. There are no workers like those who commenced work while they were yet children." Any doctrine that would encourage men to stand idle in the world, careless of the work that there is to do for the Lord, is at issue with the teachings of Holy Writ, and at enmity with the temporal and spiritual welfare of the human race. It is far better morality to teach people to work early and late. We are disposed to question the truth of the proverb, "Never too late to mend," for the Word speaks of a time when the door of hope is shut against the careless and the idle. The parable of the labourers in the vineyard is doubtless primarily intended to teach us something concerning the people who enter the Lord's service from varying motives or states. The first called are those who begin to do the Lord's work for the sake of the reward, who do not care about the work unless it pays them well, these "agree" or bargain for a specific payment. Those who are called next are a stage in advance, they trust the Lord's assurance, they regard Him as essentially truthful and just, they began to work because He has promised to give them "whatever is right." Those called at the eleventh hour are those who have been in a state of ignorance respecting the Lord-they were idle because no man had hired them-these go to work without bargaining, without the personal assurance as to who is to be their paymaster, perfectly satisfied at being assured that "whatsoever is right, that shall ye receive." Broadly speaking, the first hired are those who enter the service of the Lord from the love of reward; the second and third and fourth contingent are those who serve Him from different degrees of the love of duty; and those called at the eleventh hour are those who are waiting to perform the Lord's will from a love of the work. The first section are apt to be rather idle in their work; the second to be conscientious but not zealous; the last are zealous and full of heavenly ardour to Thus it is that the last shall be first and the first last. All the labourers, however, laboured, and there is no account of those who had been deliberately waiting outside the vineyard until paytime, then coming in and receiving the reward. There would probably have been some such intimation in the parable if the popular view about "eleventh-hour" repentance had been the view intended to be taught by the Lord. "Work, for the night is coming; SEDAN. THE SOWER ON SWEDENBORGIANISM. N a recent number of the Sower, a periodical representing, apparently, one of the minor sections of orthodox Christendom, the editor thus answers the inquiries of "A Friend: "—"You may well be grieved that the sad system called Swedenborgianism should be finding adherents in the town in which you live. This evil system is another of Satan's methods of attacking the Scriptures. Luther said the truth when he said the plain, grammatical, literal, true And nothing meaning of Scripture is the sure foothold of faith. can be more contrary to this than the whole principle of Swedenborgian interpretation. With Emmanuel (sic) Swedenborg the Bible is one series of allegory, and is not to be taken to mean literally what it says, which makes its words no revelation from God at all, but merely a convenient vehicle through which can be poured forth the errors and fancies of Swedenborg's disordered imagination. Swedenborg's whole system is nothing else but symbolism run mad-I mean the system of making Scripture a mere string of allegories." The editor then at some length denounces the practice of "rash spiritualization," but relinquishing his special attack on Swedenborg, his assault becomes general :-"All parties,' he says, more or less [the writer, we presume, excludes himself and his flock, and includes 'Swedenborgians'] seem helping the sappers and miners of the infallible, verbal inspiration, and profitableness of all Scripture"-the italics and punctuation are the writer's, but we feel disposed to add several "notes of admiration.' To a courteous letter from the "Auxiliary Society," pointing out the errors in these statements, and to a subsequent reminder from the same source, the editor has persistently, and doubtless prudently, declined to reply. Let us in all charity hope that the extracts we have quoted are not a fair sample of the seed scattered every month by the Sower, and that the editor's silence in this instance is an equally unfair sample of the politeness which he is accustomed to extend to his correspondents. THE CONGREGATIONAL UNION. T the annual meeting of the Congregational Union the main interest centred upon the discussion of the resolutions drawn. up by the Committee of the Union on the subject of religious communion. The President (the Rev. J. Baldwin Brown) in his opening address strongly deprecated the action proposed by the Committee. In the course of his remarks he said:"Certain brethren who do not present themselves to urge their claim within this Union, hold a meeting, and demand that religious communion shall be regarded as independent of theological views. Let them demand it. The demand brings them no nearer to, and removes them no further from, our pulpits or our hearts. Men may demand anything. If a spirit of dangerous laxity existed as to a questionable demand, it would be time enough to take action. I entirely deny the dangerous laxity here. No demand which can be made on the one hand, and no resolutions which can be passed on the other, will in the least cripple our liberty of action as Churches or as ministers, in giving large and loving extension to our fellowships where vital sympathy demands it, or in refusing it where, under cover of specious phrases, we feel that there is radical difference within. My conviction is very strong that we have attached altogether too much importance to the Leicester Conference as regards the condition and tendencies of our ministry, and that we ought, following a well-known precedent, to be quiet' and to go on with our work. "As to the question whether the Independents are an Evangelical body, it seems to me that there is but one mode of solving itby being Evangelical. Dr. Kennedy, in his able, opportune, and temperate pamphlet on 'The People called Independents,' in which I differ from little except the conclusion-the action to which he points, and the italicized hints on excommunication, which excommunication our fathers would quite possibly have brought to bear on us-has proved conclusively what our fathers were, and what we ought to be, but to what end unless what we ought to be we actually are? It is our life which speaks for us, and our life alone. We have no authoritative document which determines it. We have no sharp line beyond which a man or a Church must be cut off. We dare not formulate one; it would be treason to the word and spirit of our King. But not the less strong and sacred is the inward bond of loyalty to the Gospel which binds us; none the less do those who forsake the Gospel cut themselves off from all that is vital in our communion, and what glow and vigour there may be in our life. We can trust to the testimony of our life and of our history, and spare our protestations.' The resolutions (see Morning Light, p. 169) were moved by the Rev. E. Mellor, D.D., and seconded by the Rev. C. Wilson of Plymouth. Notice had been given of several amendments, but precedence was given to that of Dr. Parker of the City Temple, which read:-"That whilst this Assembly views hopefully every honourable effort to extend the terms of personal religious communion, it is of opinion that theological and co-operative fellowship, as between Churches and any of their organized forms, can be made complete and useful only by the acceptance of a common doctrinal basis, and therefore the Assembly solemnly reaffirms its adhesion to those Evangelical doctrines which the Congregational Union has maintained throughout the whole period of its existence." This was seconded by the Rev. J. W. Aveling of Northampton. The resolution was supported by Revs. E. Conder, Dr. Raleigh, Dr. Kennedy, J. G. Rogers, H. Evans, Dr. Rees, E. White, and Mr. R. W. Dale; while the amendment was advocated by Revs. W. Darling, Mark Wilks, Jos. Wood, and Mr. Jos. Ackland. The discussion was long and earnest, at times rather excited, but ultimately the resolutions of the Committee were adopted by about one thousand votes against sixty recorded for Dr. Parker's amendment. It was currently reported that many of the leading laymen belonging to the Union had threatened to withdraw from that body if the resolutions were not adopted; and a general impression prevails that many of the prominent ministers will feel bound to sever their connection with the Union as the result of the decision arrived at. We regard the passing of the resolutions as a protest against the tendency to regard the Divinity of the Lord and the inspiration of the Word as antiquated theories. Christian liberty is the liberty into which man enters by a regard to the teachings of the Word of God. A THE ATHENÆUM, CAMDEN ROAD. GRAND EVENING CONCERT. CONCERT was given on Tuesday, May 14th, under the conductorship of Mr. Whittington, the talented organist of the Camden Road Society, on behalf of the organ fund of that church. The chorus consisted of the church choir, reinforced by some friends, as is usual on such occasions. The soloists were Mlle. Riego, a Swedish vocalist, soprano; Mrs. Mudie-Bolingbroke, contralto; Mr. Kenningham, Mr. Galbraith, Mr. A. Mudie, tenors; and Mr. E. Wharton, bass. The first part consisted of sacred selections. Haydn's Gloria in Excelsis from the First Mass was the opening piece, and made a good impression. It was sung well together, and with the parts of the choir very equally balanced. This was followed by Quis est homo? the duet from Rossini's Stabat Mater, executed in a style that we must call simply unsurpassable. The full powers of both ladies, which are by no means limited, were called forth, and the young, fresh voices mingled to produce an effect which will not soon be forgotten by the musical portion of the audience. Mr. Henry Carte and Mr. Whittington followed with a sonata for flute and piano by Handel, which was done in great perfection. Mrs. MudieBolingbroke then gave a sacred song, "I am the angel chosen by the Lord the cords of life to loosen at a word." It afforded a large compass for her grand voice, and the passage from sorrow to joy was an effective one. Mlle. Riego, supported by the chorus, then sang the Inflammatus from Rossini's Stabat Mater. It was encored, a tribute to the singer which was merited in the highest degree. Spohr's Cantata, “God, Thou art great," concluded the first part. The only passages calling for special praise being the duet between the tenor and alto, "Children, pray this love to cherish,' sung by Mr. A. Mudie and Mrs. Mudie-Bolingbroke; and the concluding chorus, in which power and delicacy were most artistically blended. The second part consisted of Handel's Serenata, Acis and Galatea. In it Mrs. sang the music assigned to Galatea in a highly creditable manner. Mr. E. Wharton, whose voice is of a very high order, took the part of Polyphemus, which he sang with much power and finish; "I rage-I melt-I burn" being done in a manner seldom surpassed. Mr. Kenningham as Acis and Mr. Galbraith as Damon were everything that could be wished, the former being perhaps heard at his best in "Love in her eye sits playing." The final chorus was a well-executed, rippling, rural passage, beautifully indicative of heavenly tranquillity and earthly peace. The chorus throughout was noteworthy for precision, for the light and shade, and for the balance between the parts which it maintained. Seldom has a concert got up under New Church auspices been of a higher order. While in every way it was a credit to the Camden Koad choir, especially must it be considered as a result of the musical ability and personal qualities of the organist of that Society, Mr. C. J. Whittington. ITEMS OF INTEREST. On May 15th the annual meeting of the Working Men's Lord's Day Rest Association was held in Exeter Hall, the Earl of Shaftesbury presiding. The number of persons who attended was very large, and the enthusiasm which pervaded the meeting on behalf of the objects of the Association was most hearty. After the opening remarks of the noble lord the speeches were chiefly by working men, and certainly they testified very clearly as to their ability to defend the rights they conceived they have in preserving for themselves and their children the Lord's Day as a day of rest from labour. A company of campanologists broke up the monotony, always arising from an evening solely of speeches, by a singular entertainment on bells, which were handled in a way that pleased the eye as well as the ear. The various resolutions in favour of keeping all places of amusement closed on Sunday, and also of all drink-shops, were carried by acclamation. In pursuance of a resolution passed at the last meeting of the London New Church Sunday-School Union, arrangements have been made for the delivery of a further course of addresses at the different schools in rotation. The following gentlemen have kindly undertaken to address the schools named below on the dates specified. Further arrangements will be made known in due time. Mr. J. F. Howe, June 2nd, 9th, ,, 16th, ", 23rd, 30th, July 7th, 14th, ,, 21st, at Camberwell. SUNDAY-SCHOOL LESSONS. JESUS AND THE WOMAN OF SAMARIA. June 9th, Morning.—John iv. 5-19. Samaria represents the semiGentile Church, and the woman of Samaria the affection by which that Church was influenced in favour of the truth, and by which it was drawn to the Word of God to draw water from it as from the well of salvation. Jacob's well is the Word of God, a fountain, a well of water springing up into eternal life. The hatred which existed between the Jews and the Samaritans, and which was most bitter on the Jewish side, indicated the separation of faith from charity; and the Lord's coming into the Samaritan city spiritually means His bringing Himself nearer to men by giving them a clearer intellectual perception of Him as the Truth itself. The gift of God is Christ Jesus, and to receive it we must connect truth derived from the Word, with the Lord as its Life and Eternal Source, art thus receive it as living truth. JEPHTHAH. June 9th, Afternoon.-Judges xi. 32-40. Jephthah had returned from conquering the Ammonites, who as the children of Let represented the profanation of goodness and truth. Jephthah hin self was representative of that pure and unadulterated truth, which is the opposite of that signified by Ammon and the Ammonites; yet as the son of a harlot he had hereditarily in him some of the sec of Ammon, from which he must have been purified by regeneration. His rash vow, as it is called, is remarkable; and it is not easy to discover if he had thought it possible that some one dear to him might meet him, or whether his daughter was really sacrificed. The virgin daughter of Jephthah represented the pure affection of truth, which was the true sacrifice to the true God, and which formed the opposite and the antidote to the false sacrifice to the false god of the Ammonites, who worshipped Moloch. No sacrifice could have a higher representative significance than that of a belove and only child-in the sense of being made holy,-who, if she were really sacrificed, which is doubtful, passed into a blessed immortality, as she has justly earned an immortality of piety and patriotism upen earth. Printed by MUIR And Paterson, 14 Clyde Street, Edinburgh, and published by JAMES SPEIRS, 36 Bloomsbury Street, London, W.C. MUTUAL IMPROVEMENT SOCIETY. PALACE GARDENS CHURCH, THE MALL, KENSINGTON. AN Elocutionary and Musical Will be given by Members of this Society on Thursday Evening, June 13th, 1878. To commence at 8 P.M. Admission by Tickets, SIXPENCE each. HAROLD L. COFFIN, Hon. Sec. Price 2s. 6d. EVENING AND THE MORNING. A Narrative. OPINIONS OF THE PRESS. "It is not often that one meets with a book of this kind, so entirely free from religious cant, bigotry, and bitterness, and yet so full of wise and reverent thought and of earnest belief."-The Standard. "We are prepared to admit that it is decidedly interesting, and that in many points it is conclusive and irrefutable. In one great respect we must express a hearty appreciation of the character of this book. It exhibits with much force and clearness the essential relation which exists between a right state of feeling and a reverent belief in God and His Word. . . . We may bespeak for this book an earnest attention, and promise that it will afford both pleasure and profit to those who will read it."-The Literary World. "We have rarely read any treatise, however learned, that was more effective in dealing with the shallow scepticism of the day. . . We can conceive that it would become a powerful agent for the dissipation of doubt in the mind of any person who should POSTHUMOUS PAPERS thoroughly grasp its impregnable positions."-The OF THE REV. O. PRESCOTT HILLER. Being Sermons, Short Essays, and Maxims. Edited by FREDERIC ALLEN. PRESS OPINIONS. "This little volume is, to those who knew the late Mr. Hiller, almost like a voice from the other world. It breathes the same gentle, loving spirit which pervaded all he said and did while still among us, and is full of practical, suggestive thought."-New Jerusalem Messenger. "Those who know the writings, and especially those who have listened to the preaching of the amiable and talented author of these sermons and essays, selected from the remains which he left behind him, will prize them as the sweet utterances of one who, though dead, yet speaketh."-Intellectual Repository. Also by the same Author, A FOUR-PAGE LEAFLET ON AMIABILITY. Price 3d. per dozen. LONDON: JAMES SPEIRS, 36 Bloomsbury Street. In foolscap 8vo, cloth gilt, 28.; cloth Tatler. "Controversial romances are seldom pleasant reading, but The Evening and the Morning,' while directed against the views maintained in these columns, is an exception to the rule. The victory is given with considerable ability to a sort of good-hearted Swedenborgian Christian, and the book, which is very neatly printed, is above the usual level of novels written for propagandist purposes."-The National Reformer. "Unlike most books of theological controversy, this is not dull; and, though it may be objected that the writer has both sides of the controversy in his own hands, no one will say that he uses his opportunities unfairly."-Morning Advertiser. "The author, who writes a style terse, vigorous, and beautiful, has evidently passed through the several phases of speculation which he puts behind and beneath him with no little dialectical skill."-Ipswich Journal. "The tale before us is written with an excellent purpose. It is the story of a young man who is led gradually from unbelief to Christianity; and though the subject is in itself trite enough, it is not treated in a common-place manner."-Westminster Gazette. "The events are pleasantly related; and the arguments are real arguments, not mere rhetorical ninepins EMANUEL SWEDENBORG, obviously set up for the author to bowl over, and of THE SPIRITUAL COLUMBUS. A Sketch by U. S. E. LONDON: JAMES SPEIRS, 36 Bloomsbury Street. such feeble stability that the weakest logic would Price Three Halfpence. PORTLAND HOUSE SCHOOL, BIRMINGHAM. Conducted by T. C. LOWE, B.A. Assisted by highly competent resident Masters, English and Foreign. THE HE course of instruction comprises thorough English, Ancient and Modern Languages, Mathematics, Physical Science, Music, Singing, Drawing, and Gymnastics. A large number of Pupils have passed University and other Examinations. INCLUSIVE TERMS. "Dr. Garth Wilkinson is well known as one of the most able, the most cultivated, and most zealous disciples of the Swedish sage. In the elaborate book now before us, he attempts, with all the power of a large heart and mind, and with that impressiveness which is generally produced by a profound belief, to bring his favourite doctrines to bear not only on theology, but on scientific progress, and on a multitude of the most practical social questions of the day. . . . No competent reader.. will rise from its study without having found much food for anxious thought, and above all, without being conscious of a healthy elevation of his moral nature, a deepening of his religious sentiment, and an increased conviction of the reality of that unseen kingdom which lies above, and is, in some senses, logically prior to the domain of physical science." THE NONCONFORMIST. "The main worth of the book consists in this-that it contains a statement of the true and permanent relations of religion and science, derived from a long and attentive study of the works of Swedenborg. Those who are far from accepting the view of Swedenborg's mission and labours which Dr. Wilkinson has adopted, and so powerfully and unflinchingly defends, may well be willing to receive whatever light on this momentous subject is to be gained from the writings of this remarkable man." DUBLIN UNIVERSITY MAGAZINE. "Among a special circle, and that not of unthinking people, Dr. Wilkinson has long held a high and honoured place as an original writer, and as translator, editor, and apostle of Swedenborg." LONDON: JAMES SPEIRS, 36 Bloomsbury Street. NEW TRACT BY CHAUNCEY GILES. 16 pages, foolscap 8vo, Id. WHO WAS JESUS CHRIST? BY THE REV. C. GILES. LONDON: JAMES SPEIRS, 36 Bloomsbury Street. 24 pages, foolscap 8vo, 1d. CHRISTIAN CHARITY. BY THE Rev. W. H. MAYHEW. LONDON: JAMES SPEIRS, 36 Bloomsbury Street. WHAT DOES SWEDENBORG REALLY Ninth Edition, crown 8vo, cloth, 3s. An Appeal in behalf of the BY THE Rev. S. NOBLE. "Here is a volume in which they are honestly expounded and the life and character of Swedenborg honestly described. So that by the perusal of a work of not quite 500 pages every reader can judge for himself who and what Swedenborg was and what he taught. We think that the unprejudiced reader will find that Swedenborg had far better grounds in reason and Scripture, for some of his views at least, than is commonly imagined. Like Professor BUSH of America, we have been astonished at the extent to which Scripture is quoted, and fairly enough too, in support of those views, and at their reasonableness and general harmony with the nature and order of life as indicated by science. . . . We say then to all who want to know what Swedenborg taught: Get this book and read for yourselves." -The Christian Age. Published for the MISSIONARY AND TRACT SOCIETY OF THE NEW CHURCH by JAMES SPEIRS, 36 Bloomsbury Street, London. By the Rev. A. CLISSOLD, M.A. Crown Svo, cloth, 2s. Sancta Cœna; Or, the Holy Supper explained on the principles taught by Emanuel Swedenborg. Svo, sewed, Is. 6d. The Literal and Spiritual Senses of Scripture SWEDENBORG. The Four Primary Doctrines of the New Church, signified by the New Jerusalem in the Revelation. With an Introductory Preface, an Account of the Author, and Index. 2s. 6d. The Doctrine of the Lord is a Scriptural deduction of the Divinity of Christ, of the personality of the Divine nature, and of the fact and meaning of the incarnation. The Godhead of our Saviour is made to rest upon the whole breadth of Scripture authority, and that there is a Trinity (not of persons but) of person in the Godhead, and that Christ is the person in whom the trinal fulness dwells. The Doctrine of the Sacred Scripture explains that the Word we now possess is written in four styles. The first is by pure Correspondences thrown into an historical series; of this character are the first eleven chapters of Genesis. The second is the historical, consisting of true historical facts, but containing a spiritual The third is the prophetical. The fourth is that of the psalms, between the prophetical style and common speech. It is the Divine sense within the letter that constitutes the holiness of the Bible. sense. In the Doctrine of Faith Swedenborg teaches that Faith is an inward acknowledgment of the truth, which comes to those who lead good lives from good motives. "If ye will do the works ye shall know of the doctrine." The Doctrine of Life commences with the proposition "That all Religion has relation to Life, and that the Life of Religion is to do Good." The shunning of Evils is the first necessity; the doing of Good is afterwards possible. No one, however, can do good which is really such, from self, but all goodness is from God. Angelic Wisdom concerning the Divine Providence. With Index. 3s. In all the operations of the Divine Providence, human freedom is respected. The Lord forces no man to do good, or to believe what is true. It is of the Divine Providence that whatsoever a man hears, sees, thinks, speaks, and does, should appear altogether as his own. It is a law of the Divine Providence, that man should not be forced by external means to think and will, and so to believe and do the things which belong to religion. Miracles, signs, visions, conversations with the dead, threats and punishments, are totally ineffective to produce that state of love and spiritual life which makes true happiness and heaven, because they force and destroy that rationality and liberty which constitute the inmost life of humanity, and by the exercise of which man can alone be delivered from evil. The Divine Providence is equally with the wicked and the good. A complete List of Swedenborg's Works may be had on application. JAMES SPEIRS, SWEDEN BORG SOCIETY, 36 Bloomsbury Street. DUNN & HEWETT'S ICELAND MOSS COCOA. 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