Instead of being "kind," it is then rude and “acts unseemly."

Selfish love, again, always "seeks its own." It values. friends, not on account of the good it may do to them, and the love it may show to them, but on account of the good it may receive from them, and the use it may derive from them. As soon as selfish love can no longer profit by a friend it throws his love and friendship aside as a thing of no value.

Selfish love always has a pair of scales in its hand, and balances and weighs whether it will be profitable and useful to be kind and friendly to such and such a person, whether kindness and friendship will not be an expenditure without return in the only form he values. On the other hand, charity, the love which descends out of heaven into the hearts of men, rejoices whenever it is able to impart of its own rich stores of love to others. Charity is no respecter of persons; charity gauges the hearts of men, not their worldly position, and their earthly and bodily posessions.

Self-love worships success, but when any one is unsuccessful it thrusts him aside; but charity, heavenborn charity, like the good Samaritan, seeks to cheer up the poor and unsuccessful, it recognises him as a brother in the sight of God, it comforts him in his distress, cheers him up with its sympathy, and strengthens him with its own strength. Charity is merciful, even as our Father in heaven is merciful.

And here we have reached the very essence of charity and Christian love. All those who harbour charity, the Lord's own love, within their breasts are merciful; while those who are animated by self-love are cruel, harsh, rude; they are easily provoked; they first look for the evils and flaws of others, and not for their good points.

This, really, is the essential difference between heavenly and infernal love, by which they may be distinguished and discerned even in this world. Heavenly love, the love of the angels, first looks for the good in others, and throws a cloak over their evils; while selfish love, the love of the devils in hell, first looks for evils and shortcomings in others, which it magnifies, and flaunts in the face of the world. Charity also loves to do good to others unobtrusively and unobserved; but selfish love, which is the same as infernal love, goes secretly about, undermining the reputations and characters of others.

Selfish love also has an evil eye; it is blind for all disinterested, genuine love of the neighbour. Unselfish motives it regards as simple and ridiculous, and it does not believe in their reality. Wherefore, also, it attributes selfish and worldly motives to all kind actions, and to all manifestations of genuine neighbourly love. The same sort of motives it ascribes to harmless and innocent actions. It sees a slight where no slight was intended. An expression of dissatisfaction it regards as a mortal offence; and it puts on an injured look, or the appearance of a martyr spirit, where such looks and such appearances are entirely out of place, and entirely uncalled for. And yet many such persons call themselves Christians, and upon their departure from this world expect at once to be received among the angels of heaven!

Every one may indeed if he chooses, and try honestly, come into a state of genuine love and of practical obedience to the Lord, where He says, "These things I command you, that ye love one another." For if it was not within our power to fulfil this command of the Lord, He would not have given it to us.

We have spoken of the richness of love which abides in the hearts of innocent babes and children. This treasure of heavenly love is safely stored up in the heart

of every one; and it may at any time, when we so choose, gush out and animate our actions.

Selfish love dwells only in our lower, and not in our interior and higher nature. The happy feelings of infancy, the kind and friendly sentiments of our youth, are all carefully stored up there. They are ever within call, and they are meant by the hills to which the Psalmist says that he would lift up his eyes, because thence cometh his help.

These innocent, loving feelings are on the hills, in the keeping of the Lord's truth from His Divine Word; and as the Lord Himself is the Word, they are therefore in the Lord's own keeping. On this account also the Psalmist continues, "My help cometh from the Lord, who made heaven and earth" (the inner and the outer man). "He will not suffer thy foot to be moved: He that keepeth thee will not slumber. Behold, He that keepeth Israel shall neither slumber nor sleep." Surely with this promise of Divine help and assistance we ought never to despair, but to be confident that we may with the Lord's help keep His commandment to love one another.

If we would only keep constantly before our eyes this one secret of true love, "To look first for the good, and not for the evil in others." And to do so is by no means so difficult as it sometimes appears; for if we once make up our minds to follow this rule we shall find that there are always two kinds of prompters within us, one on each side. The evil spirits out of the evil treasure of our memory bring up everything derogatory to our friend who has offended us, while our guardian angels bring up every favourable point, and every feeling of genuine friendship and brotherly love which has formerly existed between him and us. The guardian angels also bring forward the Lord's teaching in His Divine Word, which is stored up in our memory, and among these chiefly and foremost the lesson of the Lord's words, "These things I command you, that ye love one another." The lesson of loving one another, not only the members of our own families and our blood relations, but our brethren in the sight of God, however difficult it may appear at first, will become, like all other lessons, less difficult after it has been put in practice a few times. And in fact, instead of finding it irksome to practise, we shall in time find a peculiar delight in obeying this command. For if we once begin "to do good and to lend, hoping for nothing again;" if therefore we do good simply because it is good; and if we love to do the Lord's truth because He has so commanded it, then our reward shall be great, and we shall be the children of the Highest.

The treasure of heavenly love which was laid up in the interiors of our souls during our infancy and childhood, and which constituted our heaven there-this love then descends upon our earth below. It is the bread which descendeth out of heaven, with which the Lord feeds us day by day. Then also the Lord forgives us our debts, that is, all those instances when we have been cruel, selfish, rude, or unkind towards any of our brethren, are then removed to the outskirts of our external nature; yet only in proportion as we ourselves forgive our debtors by repressing all feelings of enmity against others. He who is easily incensed, who harbours ill-will, and thinks evil of his brother before God, does not forgive his debtors, and therefore the Lord cannot forgive his debts.

But with the man who obeys the Lord's command and practises mutual love, heaven descends upon his earth, and in time his whole being becomes as fully imbued with love as it was in the happy days of his infancy and childhood. Then his angels stand again in the

Lord's presence, and always behold His face, because His kingdom is then established, as in heaven, so upon the earth. Then also the words of the Psalmist are fulfilled: "Behold, how good and how pleasant it is for brethren to dwell together in unity! It is like the good oil upon the head, that descendeth upon the beard, even Aaron's beard; that goeth down upon the mouth of his garments; as the dew of Hermon that descendeth upon the mountains of Zion; for there the Lord commands a blessing, even life for evermore." R. L. TAFEL.

DEAN STANLEY ON THE EUCHARIST.

URBANA LETTER, No. I.

VER since the appearance of the May number of the Nineteenth Century I have been looking for some notice in your columns of the remarkable article contained in its pages, by Dean Stanley, on the Eucharist. It certainly is too significant a fact to pass without comment in our New Church journals-the public declaration in so conspicuous a channel, by the most influential clergyman of the Church of England, and on the topic of central interest and importance in the Christian Church-of the essential validity of a distinctly New Church principle, and of the pre-eminent importance of its general recognition at the present time. I am sorry that my own number of the Nineteenth Century is not at this moment within reach, as I would like to quote extensively from this extraordinary article; but it will be sufficient, perhaps, for me to barely mention the fact that the distinguished writer plainly and boldly lays down the principle that the real power, significance, and worth of the most holy Sacrament of the Supper lies in something far deeper than all those external and ceremonial questions about which the discussions in Church and State are at the present time so violently agitated. There must be, the reverend author insists, something besides literal bread and wine, or material body and blood, meant by the sacred elements of the sacrament; and what these things are in their distinct spiritual and substantial reality, is the object of the Dean's inquiry in his interesting paper. We herein unreservedly admit the existence of a spiritual sense beneath the letter of the Word, and a spiritual power and function behind the outward ceremony of the sacrament. The blood of the Lord must

be in some sense the life of the Church, something by which the Church now lives and is actually sustained; the bread and the wine are some Divine living elements imparted spiritually by the Lord to His children; and mainly they are the "love to God and to one another" which is the vital principle of the Church's life, and which this Holy Supper is specially designed to keep alive. So interesting is the Dean's earnest effort to get at the very spiritual meaning itself of these holy symbols, so intense is his conviction that here is the essential truth and substance of the whole matter, which when found will serve to dispel once for all the vain controversies as well as mere forms and ceremonies of its administration, that I think every one of your readers will prefer to look up the article itself and read it entire rather than to depend upon my representation of it, even with copious quotations. To a New Churchman the interest of this article will be twofold: partly in its bold and earnest assertion of the fundamental doctrine of the New Church, that there is a Divine, spiritual meaning in every part of the Word of God, which is beneath and distinct from the literal sense, and that without a knowledge of this spiritual sense the sacraments of Baptism and the Supper can never be rationally understood or explained; but also in the manifest inability of the author of this article to evolve, unaided by the Divine light afforded in the revelation given to the New Church, a doctrine satisfactory to himself even of the spiritual meaning of the sacrament, even while admitting the existence of such a meaning and such a doctrine. The confusion amid which the writer labours, in this to him new and bewilderingshall we not say dazzling?-field of exegetical research, is readily accounted for by a New Churchman, who knows how fundamental are the ground meanings of "blood" and "flesh," and "bread and "wine," how essentially distinct they are, how they correspond natural and spiritual, into things of intellect and things of will, into things of form and things of substance, into things of thought and things of love; and thus that the Divine "blood'

"flesh

and Divine

made "wine" and "bread" in the Holy Sacrament, are

nothing else but the truths of the Divine Wisdom and the goods of the Divine Love. When, therefore, the Dean calls the "bread'

and the " and the "

wine" rather indiscriminately and confusedly the "life love" of the Church Communion, evidently attaching the

meaning to one or the other element in a purely arbitrary manner, or guided by only his human sense of fitness, the New Churchman feels how feeble and uncertain is such a handling of so sacred a

subject, as

compared with the heavenly doctrine given to the New

Church by the Lord Himself regarding this most holy thing in the Church.

How we would rejoice might we be assured that the reverend writer had himself come, at length, to this source of new light-the doctrine of the New Church as given to the world through the writings of Emanuel Swedenborg, to find here all his perplexities removed, and to see opening beneath that holy letter of the Word, to the charming illustration of which he has devoted so many years of faithful labour, now, that far-reaching depth of spiritual truth stretching away from earthly types and symbols into the bright vistas of spiritual and angelic intelligence and wisdom, and still beyond into the very presence of the Divine Word, the Eternal Love and Wisdom, the Lord Himself, would he not gladly and gratefully throw aside his involved and only half-certain explanations in the face of such a strong, clear, heaven-sent statement as this, which bears on its very face the impress of its Divine origin and authority?— "The Holy Supper was instituted by the Lord to this end, that the Church might thereby be conjoined with heaven and with Himself. It is thence the most holy of all things in the Church. How this conjunction of the Church with heaven and the Lord is effected can only be known through an understanding of the spiritual sense of the Holy Word. In this sense the Body or Flesh of the Lord is the good of Love, so likewise is the bread: and the Blood of the Lord is the good of Faith, as is also the wine. In no other sense than this do the angels who are present at the celebration of the Holy Supper understand these things, for they understand all things spiritually. Thus it is that a certain holiness of love and of faith flows in from the angels into man, and accordingly through heaven from the Lord; and in this way is that conjunction effected." (See Swedenborg's work entitled "The New Jerusalem and its Heavenly Doctrine," No 210 et seq.; also the “True Christian Religion," chapter on the "Holy Supper.")

FRANK SEWALL.

ITEMS OF INTEREST.

The annual picnic of the adult members and friends of the Liverpool New Church took place on August 7th. The place selected this year was Eaton Ferry, some five or six miles above Chester, on the river Dee. Starting at 10.40, they arrived at Chester about 11.30, when it was decided to have a look at this quaint old town, and at the fine old Cathedral, agreeing to meet at the riverside at one o'clock. At that hour they set out in the pleasure barges which had been engaged, accompanied by a small band of musicians, which played a selection of music while the boats sped on their way up the river. Arriving at the Ferry, many of the friends crossed over to Eaton Hall, the seat of the Duke of Westminster, and had a lovely walk through the park and grounds of this magnificent domain, most of the younger friends staying at the Ferry grounds to have a dance, while others not given to dancing wandered about enjoying the beautiful country to their hearts' content. Meeting again at half-past four, they sat down to a good and substantial tea, which was thoroughly enjoyed, getting "under way" for home again shortly after six. music and singing they had a delightful passage down the river to Chester. Thence to Liverpool, where all arrived safely about halfpast nine, concluding one of the most enjoyable meetings that this Society has ever held.

With

The Rev. G. Gilfillan of Dundee died at Brechin on the 13th August, in his 65th year. He was favourably known as a scholar and divine. His sympathies were broad, and we have reason to know that he was conversant with the views of the New Church, and that he sympathized with them to a large extent.

In connection with a religious contemporary the following suggestion is made, which may strike some of our readers as worthy of adoption with Morning Light. We give it. "The Christian at public establishments.-A correspondent has just forwarded a sovereign to be used in extending the gratuitous circulation of the Christian, suggesting that a copy be sent weekly to each of three hydropathic establishments in Scotland; and that some of our readers, when they have done with their copy, might post it to some such establishment with which they are acquainted, addressing it To the Visitors."

The annual excursion of the Sunday-school connected with the The Dalston Society took place on Wednesday, August 21st. scholars, under the care of the superintendent and teachers, and accompanied by the minister and several members of the Society, proceeded by railway to Chingford, near the celebrated hunting-lodge of Queen Elizabeth. In addition to the unrivalled attractions of Epping Forest, the sports usual on such occasions were freely indulged in, and, favoured by splendid weather, a most delightful day was spent. Messrs. Noel, Radford, and the other teachers worked hard to ensure the comfort and safety of their young charges: they were abundantly repaid by the complete success of their praiseworthy endeavours.

The Rev. W. Gladden has certainly struck a true note in saying that "truth is not merely an abstraction, but a person." William Blake made the same statement in his well-known lines :

"For Mercy has a Human heart,
Pity, a Human face,

And Love, the Human Form Divine,

And Peace, the Human dress.

Then every man, of every clime,

That prays in his distress,

Prays to the Human Form Divine,
Love, Mercy, Pity, Peace.'

"Take care of yourself!' I was sure of all that was felt and meant; but I thought over that queer modern phrase of farewell, which takes the place of the solemn old prayerful blessing. It is like all the other outsides we stop in nowadays; shrinking from sounding deep. Nothing goes into word that is not tangible and practicable. Common speech is full of straws that tell the way of the world in the world's thinkings. I wonder if we shall ever come to-' Bye, bye! Look out for your atoms!"" Such are Mrs. Whitney's reflections upon a common form of leave-taking of today. It recalls the comparison which has been made between the salutations of different nations. These unquestionably embody a characteristic feature of each people, as indeed every form of speech widely accepted must do; and help the discriminating to make an analysis of the inner quality of the particular time, or of a particular people, as illustrated in the instance Mrs. Whitney has given.

If we

The author of "John Halifax, Gentleman," has just published "The Life and Remains of John Martin, Schoolmaster and Poet.' Martin seems to have been one of those delicate souls of a poetical temperament that find a difficulty in growing up among the rude blasts of the world's life. He died early. The work referred to contains portions of his diary. One extract quoted by the Athenæum as presenting a strange instance of straining after originality," we give as a wonderful instance of poetic intuition, as proving that the poetic is only falsely held to be allied with the unreal: "The moon now (just 9 P.M.) looks extremely beautiful. Light fleecy clouds across the green sky. Everything a hundred feet above the earth mysteriously, enchantingly solemn. All seems to speak to one's spirit, apprizing us of a holier and happier state. Nothing in the moonlight looks mean-Reason gilds all, makes all lovely. I take the sun as a type or symbol of love, the moon as one of reason. The sun is the heart of the world; the moon is the mind of the world. pursue the analogy we shall see that it has a deep foundation. From the heart issue streams of blood to nourish the body; from the sun streams of light to nourish and create all organic life. The sun turns all to gold-so does love; the sun is warm-as love. Reason is the reflection of love. The moon's light is reflected from the sun. He who loves most will know most. Love makes us wise. The rays of the moon are cold, giving light but no warmth-so do the rays of reason. Reason looks out of Egyptian darkness, and has its vision dimmed every morning by clouds, just as the moon's light is dimmed at times; but Love looks out of the clear heavens ever bright, ever vivifying. Yet reason, though its light is not so dazzling, beholds more, as we can discern things by the light of the moon without making our eyes ache. Love dispenses with time and space-the sun's rays travel millions of miles. Reason arrives at its object soberly; the moon is not so very far from the earth. I should like to trace the analogy another time; it seems to me to be very startling."

The Unitarian Herald of August 2nd has the following under the heading "Doing and Saying: ""Swedenborg rebuked our insular pride when he said-and he ought to have known-that in heaven, which he often visited in trances, the English kept very much to themselves." It is rather curious to speculate on the genesis of such paragraphs. The present occurred in a leading article in the Daily News a short time ago. It no doubt got marked in the reading, and cut out for use when wanted, and may now that it is in circulation go the round of a very large number of papers.

In his recent address on "The Conditions of Religious Inquiry" delivered before a Society in connection with Amherst College, the Rev. W. Gladden said: "It is not putting it too strongly to say that theology has been revolutionized within the last two centuries. The central idea of theology two hundred years ago was the sovereignty of God. Now it is either the benevolence or the righteousness of God. And the change which is involved in that statement it is hardly possible to exaggerate. It is a change every whit as great as that involved in the discovery of Copernicus.

We are indebted to the Christian Age for the following interesting extract from a discourse by the Rev. T. L. Culyer, D.D.: "Christ says to His disciples, 'I go to prepare a place for you.' Where He

is, He desires that His own shall be also. The occupants of heaven shall be those who were once occupants of this sinful earth. The transfer from earth to heaven does not (according to the only Book which reveals heaven) destroy personal identity. On the contrary, God's Word assumes continually that this identity will be preserved. The same living organism, the same characteristics which made the Patriarch Abraham a different man from everybody else in Chaldea, will make Abraham a different person from any one else in heaven. These physical and mental traits enabled his neighbours in 'Ur' to recognise him. He has carried with him into the eternal world also such personal characteristics that he is recognisable there. According to Christ's statement, the rich man 'saw Lazarus in Abraham's bosom.' He also declared that the righteous will yet sit down with Abraham, Isaac, and Jacob in that celestial king. dom. It is preposterous to imagine that these three persons are some other persons than those who passed by those names on earth. No matter what change death and the resurrection may produce on the forms or organisms known as Abraham, Isaac, and Jacob. The body here changes by chemical processes, so that there are entirely new particles in my physical form from what were there six or seven years ago. Yet I am the same person. My individuality is not changed in the slightest degree. Lincoln the nursing infant and Lincoln the noble president were the same individual. In like manner, Paul before the throne is and inevitably must be the identical Paul who preached at Athens and was martyred at Rome. When he longed to 'depart and to be with Christ' he expected to be not somebody else, but the same individual. Moses died fifteen centuries before the advent of Jesus Christ. Yet there was a personality still existing, who appeared at the time of Christ's transfiguration on the mount, and who was addressed by Him as Moses. The Prophet Elijah, who had died seven hundred years before, was there also. When the great apostle speaks of his Thessalonian converts as his 'glory and joy in the presence of the Lord Jesus Christ,' he assuredly expected to meet the same persons in heaven that he had laboured with in Thessalonica. If they were not the same people, and if he could not meet them there, how could they be to him a 'crown' or a 'joy'? This point is clearly in accordance with Scripture and with common sense. Whatever change may be produced by death, personal identity will not be altered by one jot or tittle. The sinner who sins here will be the same sinner who will be punished in the world of woe. The believer who is welcomed with the glad salute, 'Come thou blessed of My Father!' will be the same person who on earth has done the Father's bidding. Without this preservation of perfect identity the whole idea of a future retribution of rewards and punishments would be an absurd impossibility."

SUNDAY-SCHOOL LESSONS.

JESUS PREACHES TO HIS TOWNSMEN. September 15, Morning.-Luke iv. 14-24. When the Lord's Human principle, through temptation-combats, was brought to a fuller union with the Divine, it became the medium for the communication of truth to the Church in greater abundance (vers. 14, 15). In agreement with what had been predicted, referred to in vers. 16-20, the poor in spirit were to receive from the Lord the knowledge of the eternal truth'; they who were made sensible of their natural defilement were to be purified; they who were under the dominion of false persuasions were to be liberated; they who were in ignorance were to be instructed; they who had transgressed were to receive remission; and all were to hear the glad tidings of the Lord's Advent. The accomplishment of this prediction is at first received with joy (vers. 20-22), until it is declared that none can receive the eternal truth but those who are in the love of it from a principle of good, and who are sensible that of themselves they are defiled with all false principles (vers. 23-28).

SAMUEL CONFIRMS SAUL AS KING. September 15, Afternoon.-1 Sam. xii. 13-25. The lesson which is contained in the passage of Scripture which has been selected is that when any other motives sway us spiritually, except those which flow from the Lord Himself, we are not in the highest spiritual state. In fact, if we have been previously under the direct sovereignty of the Lord we have fallen away, as the Israelites had fallen who, tired of the guidance of the Lord, desired to have a king. But it is possible even with less high motives to serve God through a king. It will not be with the same directness, either of communication from Him, or of regard for Him and Him alone. The rule under which men were to God is the rule of love, but the rule under which they were to a king became the rule of truth. The new conditions were given accompanied by the symbols of the reign of truth, thunder and rain.

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tion transacted.

(Limited).-BANKING BUSINESS of every descrip TRADE BILLS DISCOUNTED for cus tomers, irrespective of amount. Advances made on all kinds of good security.

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

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

LIEBIG'S PEARLS OF STRENGTH

pre

Purify and enrich the blood, strengthen the system, promote the appetite, give life and energy and a general feeling of health and comfort, perhaps never before experienced. This remedy stands alone, and is pared in the form of pearls, and is perfectly tasteless. Sold in Boxes at 1s. 1дd., 25. 9d., and upwards. A Box sent free for 14 or 33 stamps.

M. LIEBIG & CO.,
17 ESSEX STREET, STRAND,
LONDON,

And at Paris and New York.

Just published, No. 1.
Specimen Number sent post free.

"FINANCIAL NOTES;" Or, "THE MONEY MAKER."

In twelve numbers, forming a Complete and Valoable Guide to Investors and Business People.

The whole Series will form a volume of reference and matter not otherwise obtainable, from the pea of an able financier. Each number will contain a list of good paying Securities on the rise, and Debenture and Shares for profitable investment.

Published by Messrs. THOMPSON and CO.. STOCKBROKERS, 27 Mansion Horse Cha...bers, Queen Victoria Street.