Imagini ale paginilor
PDF
ePub

Old Church, particularly in regard to the interpretation of the early chapters of Genesis, as was evident from a recent number of the great Quarterly Review, which proved that what they term the mythical, but as the New Church calls it, the spiritual interpretation of Scripture, was now being understood by our great men. The Church of England had failed, alas! not only in this matter, but to some extent also, nay, to a considerable extent, she had failed in removing those vices which exist in society. She had failed because she had given such an interpretation of Scripture as men cannot see to be true, and when men lost their hold on interpretation they lost their hold on regeneration also.

The Chairman then called upon the Rev. C. A. Dunham (from America) to address the meeting. Mr. Dunham in the course of his remarks dwelt upon the ability of the New Church doctrines to unfold the hidden meaning of the Holy Word, and strongly impressed upon his hearers the necessity of not only knowing, but doing its teachings; not only of receiving them in the mind, but also in the heart, and showing them out in the life, and then they would appear as "a city that is set upon a hill," which "cannot be hid." The Chairman put the resolution to the meeting, and it was at once carried.

Mr. Elliott moved the following resolution: "That this meeting recognises in the present unsettled state of religious belief, more especially as revealed by the recent prosecutions for heresy in Scotland, and the increasing number of cases of departure from the faith of the Protestant and Nonconformist Churches of England, evidences of the passing away of the old religious dispensation, and that under such circumstances it is more than ever the duty of our Missionary Institution to disseminate the heavenly truths of the New Dispensation, the knowledge and practice of which alone can preserve the Church among men;" and in doing so said that the first portion of the resolution, which spoke of the heresy in Scotland and of departures from the faith of the Protestant and Nonconformist Churches in England, struck him as being two ways of saying the same thing. (Laughter.) A learned man of the name of Hooker says that "heresy prevaileth only by a counterfeit show of reasoning.' If they could only just show up the real state of the English and Scottish Churches they would go to ruin to-morrow. What they wanted to meet this state of things was, truths which are fitted to remove this want of spiritual power, which is necessarily felt. They all knew that the truths of the New Church are the best adapted; that they are, in fact, the only truths able to remove these difficulties; and he recognised in the operations of this Society and its excellent auxiliary valuable work in this direction.

Mr. Gunton said that he had intended to have occupied about twenty minutes, but thought he should best consult their comfort and convenience by not enlarging upon the subject, but merely put the resolution to the meeting for approval, so that they might close at a reasonable hour, it being then nearly ten o'clock.

The Chairman then pronounced the benediction, and the meeting separated shortly after ten o'clock.

REV. JOHN PULSFORD ON SWEDENBORG.

TH

THE Rev. John Pulsford, a minister of considerable reputation among the Congregationalists, and known more widely as the author of "Quiet Hours," has delivered a lecture to the young men of his church in Edinburgh upon Swedenborg. In this lecture he named the several great works written by Swedenborg, and said he was probably the most voluminous writer there was. His works were all written in Latin, but while many were not yet translated, many were not yet printed. He said, as a theologian he was a colossal giant beside whom most other theologians were mere pigmies. Reading his works was like getting up to the top of a high mountain from which one could look on all the smaller mountains and hills around. He looked upon Swedenborg as being a true Seer, and had no doubt that he saw in the other world all that he says he saw,—Swedenborg taught the duality of souls, which the lecturer considered very pleasing. It was exceedingly pleasing to think that within his male heart there was a female heart, and within his male brain there was a female brain, and that in heaven the angels lived in pairs. Swedenborg denied the resurrection of the material body, which he, Mr. Pulsford, also denied. Indeed, his whole address was a panegyric on Swedenborg, though he aimed some hard hits at his followers, who, he said, deified Swedenborg. He thought that if Swedenborg's works had been left to work their own way, as other writers' had been, that he would be more read than he is at present. He blamed his followers as being sectarians, and for looking on Swedenborg as the calumniator of all theology.

Swedenborg often says that the truths he states were not known before; but in this he was mistaken, as Origen in the third century had written substantially the same things.

Mr. Pulsford advised all his hearers to read Swedenborg; he had read all or most of his works thirty years ago and laid them aside; but he acknowledged he accepted most of his doctrines. He could

recommend them to get the works and read them for themselves. He, however, cautioned them against lingering too long over them, or they may be caught in the snare by their fascinations, as most of his readers have been. He concluded his address by reading Ferelius's account of Swedenborg's deathbed.

One of our friends who was present at the lecture at its conclusion requested to be allowed to say a few words. He said he was an admirer of Swedenborg, and was much pleased that Mr. Pulsford, their respected minister, had advised them to read Swedenborg for themselves. He cordially indorsed this advice; and in case they might not have facilities for doing so he gave his own name and address, where he would be glad to see any one who wished to inquire further into the teachings of Swedenborg. He also intimated that on Sundays at our church in Edinburgh they could get such information as might be required. As was plain from the case of their minister, they would get no harm from the perusal of these works, but much good. We were not sectarians nor proselytizers, and whether they joined us or not our object would be gained if these works helped to make them lead better lives, live for a higher object, and from a higher principle than before. This was all we expected, and all the Lord expected. We should always be pleased to forward their inquiries, and if by the perusal of these works they should be "caught in the snare" we should be much better pleased.

The gentleman, we may add, has since been waited on by two ladies, to whom he has made presents of several New Church works.

ITEMS OF INTEREST.

Mr. T. Mackereth, F.R.A.S., for many years the leader of the Society at Worsley, has, we learn, made an engagement with the Bolton Society, by which he will shortly become their minister, and will devote himself entirely to ministerial work.

The Master of the Rolls recently gave an important decision in reference to an application praying that the daughter of Mrs. Besant should be removed from the custody of her mother on account of her (Mrs. Besant's) social and religious views. Mrs. Besant is a lecturer on Atheism, and a partner of Mr. C. Bradlaugh (Iconoclast). The application was granted on the ground that it would not be for the benefit of the child to be brought up by a woman who had adopted a course reprobated not only by the majority of mankind, but by the criminal law of the country.

Professor Angelo de Gubernatis in his account of "Contemporary Life and Thought in Italy," which appears in the current number of the Contemporary Review, has the following only too true remarks: "One thing is certain, no quarrels would happen in the world if egoism did not predominate, alike with individuals and nations-if Christian charity were not a dead letter-if religion, on which so much is spoken and written, for which people and governments profess to strive so hard, had only some true and real efficacy on life. But religious dogmas are learned, like Greek and Latin, in order that people may know something about them, not with the view of putting them into practice. The habit of meditating on the practical obligations that a knowledge of religious truth imposes is but slight. Few, I repeat, seek to conform the actions of their lives to it. If only all did so, and so got a rule of life for all, new studies in religion would be superfluous. I think more serious occupation of the mind with the subject is needed, and should be placed as the foundation of our life.'

[ocr errors]

"Let scepticism triumph, and the open heavens will be covered with a dense and impenetrable cloud. No longer in great cities and in quiet hamlets will all ranks of the people meet together week by week-old men and maidens, young men and children, rich and poor, masters and servants, statesmen and peasants, the learned and the untaught to confess that they are the children of the same God, and to anticipate the joy and blessedness of an endless life beyond the grave. The laws of common morality will no longer be sustained by an infinite authority. Righteousness and truth, purity and mercy, all the lofty virtues and all the beautiful graces of human life, will lose the support of their infinite Ally. Those who are struggling with moral evil-struggling in a solitude uncheered with human sympathy, and against difficulties which sometimes exhaust their strength and daunt their courage, will no longer be animated by the sympathy of God. The weary, the desolate, the men whose fortunes have been wrecked, and whose spirits have been broken by the folly or the sin of those they loved, will no longer find consolation in the Divine pity. The little children that will be born in those dark and evil days will never listen with wondering eyes to the gentle voices of their mothers telling them of their Father in heaven. On their marriage morning no invisible hands will be invoked to bless the bridegroom and the bride, and no Divine presence will change the water of earthly happiness into wine. Men will bury their dead in dumb despair-wife and child, the maiden they loved, the friend who was more than a brother-with no hope of a glorious immortality. This is what is meant by the triumph of unbelief," as graphically described by Mr. R. W. Dale.

The Birmingham branch of the Auxiliary Missionary and Tract Society has now made arrangements for Sunday services to be held in the middle-class schoolroom, Priestly Road, Sparkbrook; to commence the first week in July next. The Rev. Dr. Bayley has promised to deliver evening lectures previous to the first Sunday, and it is hoped that the Rev. R. R. Rodgers will be enabled to conduct the opening services. This step has been for some time contemplated, and it is hoped will result in the formation of another Society of the New Church. Many friends have already given promises of subscriptions, and all are requested to co-operate in making the movement known, and in the assistance necessary to bring it to a successful issue. One way, among others, in which friends can materially help is by giving the old Conference hymn-books formerly used at Summer Lane to the Committee for the use of visitors. It is not at all probable that they will ever be used again, as a new hymn-book is in contemplation, and the old ones would answer for a commencement admirably.

The Glasgow New Church Mutual Improvement Society's first Saturday afternoon excursion took place on Saturday, 1st inst. The members and friends, to the number of about a score, met at St. Enoch's Station and proceeded by train to Paisley. There they were joined by the Rev. Mr. Potts and Mr. Allbutt, together with some Paisley friends. Mr. Andrew Eadie, the President of the Society, was also of the party. Thus reinforced they proceeded to "The Glen," above Paisley, where the Tannahill anniversary is held annually. It so happened that this was the Saturday immediately preceding the celebration of that event, and the Tannahill choir was present and rehearsed the entire programme of music to be sung at the celebration. The singing was much enjoyed by the party. After amusing themselves to their hearts' content in racing, leaping, dancing, and in wandering in and out among the various nooks immortalized by Tannahill; drinking at the well that bears his name; in a word, after a few hours of thorough enjoyment, which was due in some part to the excellence of the weather, the party returned to Glasgow in the evening, congratulating each other on the success of this, their first, excursion, and promising themselves another before the summer months had passed.

The Academy of May 18th has the following notice of an article by R. W. Emerson. It says: "The North American Review contains an essay by Mr. Emerson which, like all that is now written by that veteran of letters, is rather sermon than essay. Its title is The Sovereignty of Ethics; and its purport, that no change in man's view of his own origin and history can weaken the moral tie, or, conversely, make the moral sentiment insufficient for his needs. The style of the paper is what the style of all Mr. Emerson's later writings has been, oracular, not argumentative. A string of sententiæ takes the place of a chain of reasoning, sententiæ sometimes brilliant, sometimes paradoxical, but only pleasing to those who are attracted by that strange compound, a sort of SWEDEN BORGIAN LAROCHEFOUCAULT. Here is one of the better sayings: We attach ourselves violently to our teachers and historical personalities, and think the foundation shaken if any fault is shown in their record. But how is truth hurt by their falling from it? The law of gravity is not hurt by every accident, though our leg be broken. No more is the law of justice by our departure from it."" The sort of Swedenborgian Larochefoucault compound referred to is such a strange compound indeed, that we fear those who best know Swedenborg will be unable to recognise it.

TO CORRESPONDENTS.

The Extent of Heaven.—“Inquirer" writes: "I should be very glad to have an explanation of the following passage in Heaven and Hell' (No. 419), where Swedenborg says: It has been granted me to behold the extent of heaven which is inhabited, and also that which is not inhabited; and I saw that the extent of heaven not inhabited is so vast that myriads of earths as thickly peopled as ours could not fill it to all eternity.' Now if, as is taught elsewhere, and as I fully believe, heaven is not a place, but is a result or outbirth through the angels themselves from the Lord, how does there exist an uninhabited heaven to be peopled with myriads yet unborn? And again, if an infinite uninhabited heaven did exist, for a heaven that could not be filled to all eternity' must be infinite, how could it come within the grasp of the human mind or ken?"

In answer to this question, it must be stated first of all that heaven is not "a world or outbirth through the angels themselves from the Lord" in that sense in which, independently of the angels, it has no existence. For there is in heaven a sun, and from this sun emanate three spiritual atmospheres, one for each heaven; and as from the natural sun and through the natural sun are created all material substances of which the natural world is composed, so from the sun of heaven, by means of its three spiritual atmospheres, are created all those substances of which the heavens, including the bodies of the angels, are composed. The Lord in His infinite mercy, however, grants that these substances should be formed into representative forms of the interiors of the angels.

The heavens, therefore, have an existence independently of the angels, and besides, the heavens in the sight of the angels always appear as expanses; for the interior states of the angels always express themselves by outward representative appearances, which have an actual existence, because they are formed and created out of the substance of the spiritual, atmospheres. On this subject we read: "The heavens are expanses, one above the other; and each expanse is like an earth under the feet of those that are there. The highest expanse is like the top of a mountain; the second expanse is below the same, but extending more widely towards the sides all around; and the lowest expanse extends still more widely or broadly. The three heavens also appear thus to the angels who are in the superior heavens, because there appear to them two underneath; in a like manner they appeared to John, because he was among them; for he had ascended to them" (A. R. 260).

If, however, the heavens appeared in this form to John, they could also appear in this form to Swedenborg, because he also, as we believe, "had ascended to the angels."

As to the question how Swedenborg could see "that the extent of heaven not inhabited is so vast that myriads of earths as thickly peopled as our earth could not fill it to all eternity”—this question is answered in the preceding number, where we learn that "the whole heaven in one complex has reference to One Man." The human form, however, when released from the trammels of space and time is perfected to all eternity; and hence also the Grand Man of heaven, as we read, is perfected "in proportion to the increase of angelic consociations corresponding to one member or organ." Now heaven outside of the angels, as constituted by the spiritual atmospheres, is an emanation of the Lord, who resides in the spiritual sun; it is the Divine Truth proceeding from the Lord, who is Divine Good; and Divine Truth is as wide and far in extent as Divine Good itself is infinite and eternal; for it is the outward manifestation of Divine Good. The Grand Man of heaven, however, consists of the souls of human beings dwelling in Divine Truth, or in the Divine Proceeding. The extent of the Grand Man, and thus of the dwellings of the angels in the Divine Truth or the Divine Proceeding, can be measured in the other world by the eye if the Lord so permits it; and as the Lord, through the instrumentality of Swedenborg, desired to instruct us on the subject of the immensity of heaven, He permitted Swedenborg to see some tract of the Divine Proceeding or of the Divine Truth, which is not yet peopled by the Grand Man.

The Lord's Material Body.—“A Constant Reader" is informed that we shall in a week or two deal with this subject in an article, and thus in a much fuller manner than we could do in under this heading of replies to correspondents.

SUNDAY-SCHOOL LESSONS.

JESUS FORETELLS HIS SUFFERINGS.

June 23rd, Morning.—Matt. xvi. 21-23. Jerusalem represented the Church. The Lord went up to the Holy City, not to provoke the hostility of the Jewish priesthood, but to represent His entering into the interior states of good and truth, which were necessary parts of His Glorification. That Jesus began to show His disciples, means the progressive unfolding of the Christian principle in the mind of every true Christian. Peter represents intellectual faith, and so far as faith alone, a false faith. The Cross is repugnant to our unrenewed nature; and the old man, yet unrenewed, darkens our confession of Christ with a denial of His sufferings. The Lord, bringing the full force of His truth to bear upon Peter (turning upon him), disclosed to him the depth and malignity of the error he had expressed, His rebuke being of the sentiment, and not of the man. Satan is the name of those spirits of darkness who are in false principles, and Peter had practically depreciated the passion of the Cross.

SAMSON AND THE LION.

June 23rd, Afternoon.-Judges xiv. 5-9. The Philistines wer those who were in the doctrinals of faith, and not in a life according thereto, and a daughter of the Philistines signifies truth from what is not good, or truth obscured. The lion roaring against Samson is representative of the opposition made by the powers of darkness to the Lord's redemption of our nature; but the power which overcame the hells is here illustrated by Samson's tearing the lion as he would a kid. Having destroyed the lion, and thus resisted and conquered evil, he then began to taste the sweets of heavenly goodness; for when evil, with its misery, is overcome, goodness, with its joy, is then present. The meat of heavenly goodness is partaken of, and the sweetness of heavenly truth is experienced. We rejoice in ourselves, we rejoice with the Lord, and we rejoice with the Church in heaven and on earth; and thus we eat honey, and give our father and our mother some.

Printed by MUIR AND PATERSON, 14 Clyde Street, Edinburgh, and published by JAMES SPEIRS, 36 Bloomsbury Street, London, W.C.

[graphic][ocr errors][merged small][merged small][subsumed][merged small][merged small]
[merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small][merged small]

Lately published, 8vo, cloth, 16s.
On Human Science, Good and Evil,
and its Works; and on Divine
Revelation its Works and
Sciences.

BY J. J. GARTH WILKINSON, M.D.
THE SPECTATOR.

"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 con-
scious 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.

THIRD EDITION.

In foolscap 8vo, cloth gilt, 2s.; cloth extra, 2s. 6d.

EMANUEL SWEDENBORG,

THE SPIRITUAL COLUMBUS.

A Sketch by U. S. E.
LONDON: JAMES SPEIRS, 36 Bloomsbury Street.

SECOND EDITION, NOW READY. PORTLAND HOUSE SCHOOL,

THE BOOK OF THE

SEASON.

Crown 8vo, cloth, 3s. 6d.

THE EVENING

AND THE

MORNING.

A Narrative.

QPINIONS 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 dissipa-
tion of doubt in the mind of any person who should
thoroughly grasp its impregnable positions."-The
Tatler.

"Controversial romances are seldom pleasant read-
ing, 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 Sweden-
borgian 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 obviously set up for the author to bowl over, and of such feeble stability that the weakest logic would suffice for their subversion."-Intellectual Repository. LONDON: JAMES SPEIRS, 36 Bloomsbury Street.

SOHO HILL,

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.

A

Prospectuses on Application.

VACANCY now exists at the New Church, Southport, and the Committee will be glad to hear from any New Church Minister who may be willing to undertake the duty. Address G. H. Tidswell, Cambridge Arcade, Southport.

16 pp. foolscap 8vo, Id. UNFURNISHED APARTMENTS:

A SERMON TO THE YOUNG.
BY THE REV. JOSEPH ASHBY.
LONDON: JAMES SPEIRS, 36 Bloomsbury Street.
Price 2s. 6d.

POSTHUMOUS PAPERS

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.

24 pages, foolscap 8vo, 1d. CHRISTIAN CHARITY.

BY THE

Rev. W. H. MAYHEW.

LONDON: JAMES SPEIRS, 36 Bloomsbury Strect.

1

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.

WHAT DOES SWEDENBORG REALLY
TEACH?

Ninth Edition, crown 8vo, cloth, 3s.
post free.

An Appeal in behalf of the
Doctrines taught in the
Writings of Emanuel
Swedenborg.

BY THE

Rev. S. NOBLE.

So that

Here is a volume in which they are honestly expounded and the life and character of Swedenborg honestly described. 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 Evo, cloth, 25. Sancta Coœna;

Or, the Holy Supper explained on the principles taught by Emanuel Swedenborg. Svo, sewed, Is. 6d.

The Literal and Spiritual Senses of Scripture

In their relations to each other and to the
Reformation of the Church.

Svo, cloth, 6s.,
Transition;

Or the passing away of Ages or Dispensations,
modes of Biblical Interpretation and
Churches; being an illustration of the
Doctrine of Development.

LONDON: LONGMANS, GREEN, & Co.

The Birkbeck Building Society's Annual Receipts Exceed Four Millions. How to purchase a house for two guineas per month, with immediate possession and no rent to pay. Apply at the Office of the BIRKBECK BUILDING SOCIETY,

29 and 30 Southampton Buildings, Chancery Lane. How to purchase a plot of land for five shillings per month, with immediate possession, either for Building or Gardening purposes. Apply at the Office of the BIRKBECK FREEHOLD LAND SOCIETY,

29 and 30 Southampton Buildings, Chancery Lane. How to invest your money with safety. Apply at the Office of the BIRKBECK BANK,

29 and 30 Southampton Buildings, Chancery Lane. Deposits received at varying rates of interest. Current Accounts opened with persons properly introduced, and Interest allowed on the minimum monthly balances. English and Foreign Stocks and Shares purchased and sold, and Advances made thereon. Letters of Credit and Circular Notes issued. A Pamphlet, with full particulars, on application.

FRANCIS RAVENSCROFT, Manager.

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 sense. 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.

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. 35.

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, SWEDENBORG SOCIETY, 36 Bloomsbury Street.

DUNN & HEWETT'S
ICELAND MOSS

NEW AND RECENT WORKS

Our Eternal Homes. By a BIBLE STUDENT. Fifth edition now ready, with the extensive alterations and corrections of the Author, the late Rev. JOHN HYDE; Crown 8vo, cloth, 35.

Light on the Last Things. By the Rev. W. B. HAYDEN. Just published, foolscap 8vo, cloth, Is. 6d.

For this, the first English edition, the Author has written an additional chapter continuing the history of Hades, besides revising the entire work. Authority in the New Church.

By the Rev. R. L. TAFEL, A. M., Ph.D. Now ready, crown Svo, cloth, 4s. 6d. The Divine Word Opened. By the Rev. Dr. BAYLEY. Third edition, crown 8vo, cloth, 7s. 6d.

The Lord's Prayer. By the Rev. JOHN PRESLAND. Now ready, foolscap 8vo, cloth, 2s.

[merged small][merged small][ocr errors][merged small][merged small][merged small][merged small][merged small]

COCOA. ME (Limited),

Opinion of Dr. HASSALL, the founder and Physician to the Royal National Hospital for Consumption and Diseases of the Chest, Ventnor :

"Suited equally for the robust and for invalids; NUTRITIOUS-DIGESTIBLE-TONIC." Specially useful in Chest Diseases.

None is Genuine unless it bear DUNN AND HEWETT'S well-known Trade Mark of "THE CHOCOLATE GIRL."

Beware of Spurious Imitations.

BANK

[blocks in formation]

BUSINESS of every description transacted. TRADE BILLS DISCOUNTED for customers, irrespective of amount. made on all kinds of good security.

Advances

Deposits received payable on demand for long or short periods, on terms which can be ascertained on application.

SHARES.-The first 20,000, at £5 each, are now being issued at par, 1 payable on appli cation and I on allotment, and should be applied for early. Prospectuses and every information can be obtained on application to the Manager, at the Banking-house, 92 and 93, Great Russell Street, London, W.C. IN THE PRESS.

DUNN & HEWETT No. 1, post free Three Stamps, or 25. 6d. the

ARE ALSO MANUFACTURERS OF

DUNN'S

ESSENCE OF COFFEE. SOLUBLE COCOAS,

AND

SOLUBLE CHOCOLATES. CHOCOLATE CREAMS.

Fancy Chocolates of all kinds in Bulk and Packed in Boxes.

PENTONVILLE, LONDON.

66

whole Scries.

FINANCIAL NOTES;" Or, "THE MONEY MAKER.” In twelve numbers, forming a Complete and

Valuable Guide to Investors and Business
People.

The whole Series will form a volume of reference and matter not otherwise obtainable, from the pen of an able financier. Each number will contain a list of good paying Securities on the rise, and Debentures al

Shares for profitable investment.

Published by Messrs. THOMPSON arð CO., STOCKBROKERS, 27 Mansion House Chambers, Queen Victoria Street.

[blocks in formation]

HE next morning we were up early. After breakfast Mr. Thomson was the first to take his departure. As he lived on a neighbouring farm there was very little formal leave-taking. "A kinder or more honest heart never beat, Lilian," was the comment of her father as he strode off through the snow. Mr. Morse, Hettie, and I were not to leave till the middle of the day. We had therefore an hour or two of leisure during the forenoon, and I was not displeased to find that Mr. Morse seemed inclined to continue the subjects on which we had been conversing for the last two or three days.

"Well, Mr. Romaine," he said, "I regret that we did not meet earlier to interchange thought and sentiment on the important topics you have brought before us, and that our pleasant conversations are about to cease. You and I have been working and thinking in different grooves. The views you have presented are to me entirely new. I am particularly struck with your notions concerning the final state of the wicked, and I have been almost as much affected as Mr. Thomson himself by your exposition of the Gospel according to Numbers.' There is one thing, however, that appears to me to be obvious. You say that the Bible teaches that all who die under the age of twenty are taken to heaven. Of course I do not object to that doctrine. I entirely approve of it. But now, answer me one or two questions. Is not God too wise to err and too good to be unkind?" Certainly. God is infinite love and infinite wisdom.” Therefore, of course, He has infinite knowledge,— He foreknows?"

66

"Certainly. When I say that with God there is no past and no future, but that both are with Him PRESENT, your question is emphatically answered. Fore-knowledge is associated with finite beings. With God there is no 'before;' all is NOW. He KNOWS ALL."

"Very good. Then tell me. Seeing that God knows all, He knows the possibilities of an infant before it is born. Why, therefore, does He permit any to grow up to maturity and become eternally lost? According to your statement all who die immature are saved. Why are the evil permitted to mature for hell?"

"A very pregnant question. You want to know why God does not gather out all the weeds before they ripen and leave only the wheat for the harvest."

"That is my point. God, you say, discerns the plants that will run to waste. Surely infinite love would lead Him to gather them out before they have the opportunity of doing eternal injury to themselves and to others?"

"Why, Willie," said Hettie, "you are exactly like the servants of the householder in the parable. They thought that the tares should be gathered out as they appeared among the wheat."

66

Yes; they judged by the superficial appearance. The Eye that saw deeper discerned their folly, and their Master's voice forbad the rash act."

While I was speaking Hettie had turned to the parable, and when I had finished she read it: "So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then

hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them but gather the wheat into my barn."*

"That certainly seems pat to my question," said Willie, "still, I cannot see the philosophy of it. I cannot understand why a skilful hand should not have gathered out the tares without injuring the wheat."

"No; you have not sufficiently considered the complex character of man. You have not sufficiently considered that holy thoughts and affections can only mature in the human soul through the presence of their opposites. How could a man grow good if evil were not present with him? If God were to stretch forth His hand, as it were, and violently rend up all false thoughts and maxims rooted in evil desires, what virtue could there be in man?"

"It appears to me that in such a case there would be nothing left but virtue."

"Well, let us see. We will say that the wheat signifies the orderly and proper thoughts and affections implanted by God, and the tares the disorderly thoughts and affections implanted by the enemy."

"I quite agree with that view."

"Well, there is implanted by God in an animal, say the horse, all proper knowledges and loves. The horse loves what is proper to its life, and knows all equine proprieties."

"Yes."

"But there is nothing implanted there by the enemy of the horse?"

"No, I suppose not," said Willie with some hesitation. "You need not hesitate," I answered; "the horse has no unhorselike desires. It has nothing disorderly implanted in its nature. It has no evils to vex or disturb it. There are no tares growing in its constitution. Does the presence of the wheat without the tares give virtue to the animal?"

"I can hardly impute virtue to a horse," said Willie smiling.

"Then do you not see the fallacy of your position? You have asserted that if the tares were gathered out of man's nature and the wheat only remained, there would be nothing left but virtue. And yet you deny virtue to the horse where there is nothing planted but the wheat !" "I see where you are now," he answered. "Your position is that virtue is unattainable except by the presence of two opposite and hostile forces, or without the element of free choice."

"Exactly so. If God were violently to eradicate all falsehood and all evil from the human constitution as they sprang up, without man's co-operation, we should be only a superior kind of animal. We might be creatures more harmless than sheep, or more gentle than doves, but we should only stand in the same category with them. An orderly life would be a necessity to us as fully as it is to them, and society would therefore be only a decent flock or herd, all the members of it moving with uniform regularity, and the whole forming a kind of vital machine. The race would be a characterless mass, and MAN an impossibility."

"You see, Willie," said Hettie, "the servants of the householder were wrong, though at first sight their suggestion seemed very rational. The tares cannot be pulled out without uprooting the wheat."

Matt xiii. 24-30.

« ÎnapoiContinuă »