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attempt of the speaker to continue, and at last Mr. Weldon said he would name. He referred to the establishment in Osnaburgh Street. After a short novitiate in France they returned, and worked under Father Oakeley at Islington. Some one in the gallery denied this, and cheers and counter-cheers also followed, in the midst of which the bell rang, and Mr. Weldon retired, and the scene terminated. In the evening a meeting for working men was addressed by the Archbishop of York, the Bishops of Carlisle and Manchester, and others.

FOURTH DAY, October 4.

The principal subjects were: (1) Spiritual Life: its Helps and Hindrances; (2) The Supply, Training, and Examination of Candidates for Holy Orders; (3) Church Music; (4) Recent Discoveries in Egypt, Nineveh, etc.

PROGRESS OF INDIAN RELIGIOUS THOUGHT.

REMARKABLE, and for a magazine article an exhaustive, paper on the above subject from the pen of Professor Monier Williams appeared in the Contemporary Review for September. Coming from so eminent an authority on Indian topics as the Professor, and confirming and supplementing as it does the views of Mr. Dadoba Pandurung on Hindu thought in its relation to Christianity, it is of especial interest. We feel, therefore, we need not apologise for giving our readers some extensive extracts, in order, if possible, to induce them to peruse the whole.

The object of the paper is to give "a sketch of the gradual development of Indian religious thought from the earliest times.' Vedism, Brahmanism, and Hinduism are treated of as successive phases, growing out of each other, but as retrogressive in character. The Scriptures of each period are briefly but clearly described, and the different systems of interpretation are traced to the action of the separate epochs.

Speaking of sacrifices the Professor says: "Not even Jewish literature contains so many words relating to sacrifice as the literature of the Brahmans. The due presentation of sacrificial offerings formed the very core and kernel of all religious service. Prayer, praise, and preaching, teaching and the repetition of the sacred words of Scripture, were only subsidiary to this act. No sooner was a man born than oblations of some kind were offered in fire, and the burning of his body at death was held to be the last sacrificial act of all. . . . But the various ideas of sacrifice were developed gradually. In the Brahmanical, as in the earlier system, the first idea of sacrifice was that of a simple thank-offering. Then followed the notion of gratifying the gods by nourishing them with the essence of the offered food. The next idea was that of making propitiation the means of wresting boons from the more powerful deities, and so accomplishing some specific object. A still higher idea was that of employing sacrifice as a kind of ladder by which to attain superhuman powers, and even heaven itself. . . . It was even believed that the gods themselves had attained their celestial position by performing sacrifices. . . . The latest of all ideas connected with sacrifices seems to have been that of expiation. In the Purusha-sukta of the Rig Veda the gods are represented as sacrificing Purusha, the primeval man supposed to be coeval with the Creation. But the idea of sacrifice as an atonement for sin seems never to have taken a firm hold on the Hindu mind. To this day goats are sacrificed by the Vaidiki Brahmans, as also by the Pauranikas and Tantrikas,... but with no clear idea of substituting the innocent for the guilty."

Speaking of philosophical Brahmanism, the revulsion from the overdone ritual of the Ceremonialists, "the Upanishad or hidden spiritual doctrine of the Veda" is alluded to. "The Upanishads,' he says, 66 are the special Bible of this phase of Brahmanism. They were compositions which expressed the longing of man's personal soul for deliverance from separate existence and final union with the Supreme Soul.”

The relation of mind, soul, and body to each other are treated of, and the way in which each is viewed is described, the facts adduced fully bearing out what is said by Mr. Pandurung in his pamphlet. Our space, however, will not permit us to give the extract. Valuable information crowds every page. The triune nature of the Supreme Being is described as a "Trinity of Essences". "He alone is real" (that is, exists independently). Again, "It is by reason of ignorance that the living soul of every individual believes in its own separate individuality, and mistakes the world as well as its own body and mind for realities." The section on Demonism too is very suggestive. "The truth is," we are told, "that all kinds of difficulties, dangers, and disasters, famines, diseases, pestilences, and

death, are thought by an ordinary Hindu to proceed from devils, and from devils alone." The balancing of this tremendous power

of evil is effected by gods (good principles personified) innumerable. The Professor surely only alludes to the outside of his subject when he says, "It presents us with a monstrous Pantheon existing for the subjugation of a monstrous Pandemonium." It is to be feared, however, that it is in this way only that it is commonly regarded by the Hindus themselves. Coming to the present state of thought in India and its relation to Christianity, he again confirms the views of Mr. Pandurung. "Until the mental condition of the natives," says he, "is raised by social reform and education, I see very little prospect of marked success in the evangelization of India. . . . Com. paratively few conversions have been effected among the high-caste or learned classes." At the conclusion we are promised in a future paper an account of the principal mediæval and modern Indian sects. In the brief sketch above we have not done more than give our readers a taste of the good things in the article itself, nor have we attempted to give the Professor's conclusions, which would have led us into criticism difficult to restrain within sufficiently narrow limits.

ORDINATION OF MR. HENRY CAMERON.

M

R. H. Cameron, who has for over two years filled the pulpit of the New Jerusalem Church, Blackburn, was on Thursday, September 26, ordained, in accordance with the rules and customs of the Swedenborgian Conference, to the ministry of that church. The occasion was celebrated by a tea-meeting, held in the schoolroom underneath the church, at which about 150 persons were present, the ordination service being subsequently held in the church. The Rev. R. Storry of Heywood officiated as the ordain. ing minister, being assisted by the Revs. P. Ramage of Stoneclough, and G. H. Smith of Accrington. There were also present during the interesting ceremony the Rev. J. Martin of Preston, and several friends from various districts in the neighbourhood. The preliminary service of praise and prayer was conducted by the Rev. G. H. Smith of Accrington, after which the Rev. P. Ramage read an explanation of the ordination service. He said Mr. Cameron had been duly recommended and approved by the Conference as a person properly qualified to be introduced into the ministry of the New Church. Mr. Ramage went on to explain how the ordination ser vice would be effected, and what were the duties of ministers. The nature of the ceremony was then demonstrated before the whole congregation by the formal inauguration of the pastor. The Rev.

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R. Storry and his officiating brethren, who were surpliced in white, occupied the communion, and in front of the rails of the communion, outside, Mr. Cameron, also similarly surpliced, stood with two elders of the church, one being on each side of him. The Rev. R. Storry put the usual questions to the pastor, all of which were satisfactorily answered by the latter, who also made an open declaration of his faith, and gave a pledge of his fidelity in the discharge of the duties of his office. After this the Rev. R. Storry offered prayer, and then took place what is called "the laying on of hands." forming this part of the ceremony the ordaining minister laid both his hands on the head of Mr. Cameron, the latter kneeling in front of the altar, and reading from a book which was held up before him by his two officiating brethren, gave utterance to the following: "Jesus said, 'Go ye forth into all the world and preach the Gospel unto every creature.' The Lord bless you and keep you. The Lord make His face shine upon you, and be gracious unto you. The Lord lift up His countenance upon you, and give you peace." This completed the ordination ceremony, and the Rev. H. Cameron then rose to his feet, and was addressed as follows by the Rev. R. Storry in the delivery of the charge: "Now that you are solemnly inaugurated into the office of a minister of the Lord's New Church, I charge you ever to be mindful of the duties committed to your care. To you it is given to preach and to teach the heavenly doctrine of the New Jerusalem as revealed by the Lord in that old Word, and explained by the writings of His servant Emanuel Swedenborg, to administer the sacrament of baptism and the Holy Supper, to solemnize marriage, and to do every other act, public or private, which belongs to the office of a minister of the New Church, except that of ordaining other ministers. Let your deportment be such as becomes the dignity and the sanctity of your calling. Con duct yourself on all occasions with humility and meekness and kindness. Be faithful to the trust committed to you, and, while you instruct others in the doctrines of charity and faith, be ever careful to lead them in the same by the example of holiness and purity of mind, having this one thing continually in view, to serve the Lord by promoting to the utmost of your power the prosperity of the New Jerusalem, and thus the welfare and happiness of mankind. Let your light so shine before men that they may see your good works, and glorify your Father who is in heaven.'

The Rev. R. Storry next ascended the pulpit, and preached the ordination sermon. The text was taken from Jeremiah iii. 15,

"And I will give you pastors according to Mine heart, which shall feed you with knowledge and understanding."

After remarking that all the operations of our heavenly Father in His dealings with His creatures proceeded from love, and were intended for man's happiness in regeneration, the reverend gentleman gave an exposition of the text. He detailed the circumstances of the Jewish Church which necessitated the message sent through the prophet, and then in a clear and vigorous manner applied the text to the present circumstances of the Church. He showed who were the pastors or shepherds according to the Lord's heart. The Lord Himself was the true Pastor or Shepherd, and all true human pastors derived their power and authority from Him, and every true human pastor gave all the power and glory to the Lord, and by a life of purity, gentleness, wisdom, and love, drew his inspiration and life from the Lord and His Word.

In passing he noticed the arguments of those who said, "If the Lord is our true Pastor or Shepherd, why should we have earthly or human pastors?" He observed in reply to this that the Lord is the only true man, and we are only men in so far as we resemble Him, but that does not preclude the need and the usefulness of human beings whom we call men. The Lord in the Church and in the world makes use of human instrumentalities in the working out of His purposes; but the true pastor will refer all the honour and glory to the Lord alone. After pointing out the duties of the pastor to his flock, he next showed the duty of the flock to the pastor, that they should encourage him by their appreciation of his services, by their sympathy and love, and, above all, by their regular and punctual attendance at Divine worship. Unless these things were observed on their part, the tendency would be to discourage their pastor, and the ministrations and the ordinances of the Church would become flat and unprofitable, and the Church would cease to exercise that influence for good in the world which the Lord intends it to do.

It was an interesting, instructive, and powerful sermon throughout, and this brief reference to a few of the points it contained is but a very inadequate representation of it as a whole. It was listened to with marked attention although it lasted about forty-five minutes. There was a good attendance, and every one went home highly pleased with the service, and delighted with the discourse.

HORNCASTLE NEW CHURCH.

HARVEST THANKSGIVING.

ACCORDING to a custom prevailing in Lincolnshire after the ingathering of the harvest, the members and friends of the New Church Society at Horncastle resolved to hold a special harvest thanksgiving service on the 15th of September, as a means of manifesting their gratitude to the Lord for the blessings of the bountiful harvest again so graciously bestowed.

Being most generously and plentifully provided by the friends with corn, fruits, flowers, and evergreens, Mr. Bates and Mr. Richardson set to work right earnestly and cheerfully to decorate the church, and succeeded in accomplishing their purpose tastefully and well. Mr. Richardson also decorated the walls with several very pretty illuminated texts and mottoes, so that the interior of the church presented quite a fairy scene, proving a great attraction, and calling forth the admiration of all.

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On Sunday Mr. Bates delivered two excellent discourses, which were much appreciated. The text in the morning was, Open thy mouth wide and I will fill it;" and in the evening, "The Lord is good to all, and His tender mercies are over all His works," the congregations and also the offertories being unusually large on both occasions.

On Wednesday the 18th a harvest thanksgiving tea was held in the church, when about sixty enjoyed the (as usual) rich treat provided by the lady friends. After tea a very pleasant meeting, consisting of readings, with music and singing, and hot coffee during the interval and at the close, concluded these very interesting services.

BIRMINGHAM NEW CHURCH.

HARVEST FESTIVAL.

ON September 15th the Birmingham Church was specially decorated for the Harvest Festival. The result of the busy and tasteful work so energetically carried out by a few ladies and gentlemen, and for which the materials were so amply supplied by them and by others, was beyond doubt most effective as well as original. The impression on entering, a few moments before service commenced, was such as will not easily fade from memory. It was indeed prepared for a festival-a thanksgiving of men to the Lord for His harvest blessings-and must have called forth deep sentiments of joy.

Such attempts to bring internal thanks into outward manifestations are in true order, and should be more and more cultivated in every church.

The following descriptive notice is copied from the Daily Post of September 19th: "The alms-box in the centre of the vestibule was covered with tastefully disposed wheat in ear and various flowers and fruits. Inside the church every column and every window-sill was adorned, the former with flowers and wheat in the ear, and the latter with winnowed grain and flowers. The east end was a picture of harvest produce-a trophy of fruits, flowers, and foliage from the ground upwards. On the right the reading-desk was covered with masses of purple grapes, and on the left the pulpit was covered with flowers and fruits, excepting the Gothic arches containing groups of sculpture. The font was made a centre for a richly-devised display of vegetables and fruits. The reredos, communion-table, the steps and floor around it, and the choir seats on either side of the chancel were chief points of decoration. There were displayed wreaths, composed of alternate flowers and wheatears, along the lines of the choir seats, and also entwined around the gas-standards. On the table were massed groups of lilies, roses, and fruits, whilst at the back were arranged growing vines in huge pots at either side, loaded with fruit. A somewhat new feature of this kind of decoration was on the floor of the chancel, where lay a number of sacks full of corn, out of the open mouths of which appeared to fall a cascade of wheat. The sacks themselves were nearly covered with foliage and fruit."

The collection in the morning was for the Library, and amounted to 12, 15s. In the evening a collection (without previous notice) was made for the survivors and sufferers in the Abercarne Pit explosion, and realized £23, 11S., which was the next day remitted direct to the scene of the disaster.

ITEMS OF INTEREST.

A correspondent writes: "The mention of William Blake in a recent number of Morning Light brings to my mind a note of his which I saw, amongst other papers, at the exhibition of his works held at the Burlington Fine Arts Club some three years ago. It was a memorandum of 'books to be read;' one of these, the first on the list I think, was Swedenborg's 'Divine Love and Wisdom.' It is known that Blake was acquainted with the works of our author; but to what extent he had read them I am not aware. His strange 'spiritual histories' of remarkable personages no doubt embodied an idea of the Science of Correspondences.'

The Unitarian Herald has in its issue of September 6th an article immediately following its leaders, honoured too with the largest type, taken from Professor Parsons' last published work. The title it bears there is "Thoughts on Religion-He is good to all." The Herald makes no comment upon it though Dr. Parsons speaks of "this latest revelation" and 66 our doctrines." The passage is so well chosen that we shall give it in full: "Very various are these systems of religious truth; for they need to be so, that they may be adapted to the various states of those to whom they are given. No Christian men can doubt that Christianity is, in itself, better than heathenism, but it is better for some and not for all; and there is not and never was a heathenism which, with all its follies and falsities, had not in itself the means of salvation; and it seems only a reasonable inference, from all we see and learn, that this day as many persons find and use these means as there are those who find them in Christianity, and that they use them as effectually. We who have faith in this latest revelation must of course believe that it is in advance of all that have come before it. But we do not think that we, personally, are in advance of all that are outside our boundaries; and God forbid that we should be so blind as not to see in some of those who know nothing of our doctrines-or, knowing them, cannot see their truth-purity, charity, living faith, and excellence of motive and of conduct, before which we bow with reverence, and in which we would find examples and incentives."

At a recent meeting of the Belper School Board the Rev. R. L. Lloyd objected to the principal teacher in one of the infants' schools giving lessons on the Fall, alleging that she knew no more about it than his shoes. A newspaper correspondent suggests that Mr. Lloyd's shoes must have been shining characters, having received the polish which a superior education imparts.

There are 304 livings in the Church of £1000 a year and above. The Bishop of London has 16 in his gift; Winchester, II; Canterbury, 9; Durham, 7; Ely and Peterborough, 6 each; Worcester, York, and Manchester, 3 each; Hereford, Norwich, and Chichester, 2 each; Rochester, Ripon, Carlisle, Lincoln, and Salisbury, r each; the nobility, 51; the Lord Chancellor, 6; the Crown, 4; Deans and Chapters, 8; Commoners and Rectors, 116; Cambridge, 15; Oxford, 11; and Charterhouse, I.

The Harvest Thanksgiving services in connection with Argyle Square Church, which were held last Sunday, were most delightful and successful. The church was tastefully decorated with wheat and other cereals, maize, fruit of numerous varieties, and such flowers as the late autumn has left us-all being the contributions of friends of the Society. The congregations at both services-in the evening, notwithstanding heavy rain-were most gratifying in their numbers, and in the happy and hearty spirit that seemed to animate all. Ninety-five communicants received the Holy Supper, and the offertory was nearly three times the average. In the sermons-on the law of growth (Mark iv. 26-29), and the dedication of the first-fruits (Lev. xxiii. 14)-the Rev. John Presland endeavoured to present the doctrines and enforce the duties appropriate to the occasion.

The Swedenborg Reading Society, which meets at 36 Bloomsbury Street on the third Thursday of each month at 7 P. M. from October to May inclusive, will commence its eleventh session on Thursday the 17th instant.

The subject for that evening will be "On Praying to God for Christ's Sake," and will be introduced by Mr. F. Pitman. This Society is one of the most useful in connection with the New Church; and fills a position in regard to the great teacher Swedenborg not otherwise occupied. It is established for the free discussion of any question relative to the writings, scientific, philosophical, or theological, and their bearings on all points of modern thought and action. The only qualification for membership required is a desire affirmatively to examine the works honestly and fairly, and to discuss and elucidate them thoroughly. Papers are admitted from members illustrative of any view they may take of the questions involved, or for the purpose of inquiry into any point of difficulty or doubt.

Friends desirous of knowing more of the Society can obtain particulars of Mr. Speirs, or can be admitted to a meeting as a visitor by applying to the Secretary, Mr. J. B. Keene, 38 Hartham Road, N. Members are entitled to bring one friend to each meeting. The subscription is Ios. per session.

The subjects treated in the past session were as under: "The Place of Swedenborg in the Valhalla of the Prophets," by Dr. J. Mill; "Language considered in the Light of New Church Theology," by Dr. Tafel; "Common Sense," by Mr. Speirs; "Freewill," by Mr. Gibbs; "Conscience," by the Rev. J. Presland; "The Eternal State of the Wicked," by Mr. J. H. Spalding; "Biblical Translation," by Mr. H. Bateman; "The Eternity of Hell," by Mr. J. B. Keene. All these subjects gave rise to interesting and animated discussions.

We understand that the Annual Festival of the Auxiliary New Church Missionary and Tract Society will be held on the 24th inst. at Camberwell. The object of the meeting is not the transaction of formal business, but the spread of information about, and interest in, the work of the Society under the pleasing auspices of a social gathering of New Church friends from all parts of the metropolis. Full particulars will appear in our advertising columns next week.

The Rev. J. Hawkins, until last year a Wesleyan Methodist minister, has a long and important letter in the Christian World of August 30th on the subject of ministerial liberty, or rather want of liberty, in the Wesleyan body. He says: "There is nothing of which I wish personally to complain; but I think it a matter of much interest to the Methodist Church generally that the members should know what its creed is, and what its policy towards those who are compelled in any degree to differ from it. Dr. Osborne is stated to have said at the Conference that it was a sine quâ non that those who came into their ministry resigned their liberty of thought upon the fundamental doctrines contained in Wesley's Sermons and Notes;' and this statement was, I believe, heartily endorsed by the Conference. This, then, is the position of Wesleyan Methodism. Liberty of thought amongst its ministers is not allowed, except it be in the ruts worn by the ages. John Wesley, whose greatness and goodness but few will question, is the standard beyond which, on this, and questions of similar gravity, no man's mind is allowed to reach. Revelation is exhausted, and the mind of God on those subjects is fully known. . . . Whether any community has a right to enforce such conditions upon its members is another question." Certainly this is a revelation of a state of things which is generally supposed to exist, of all Christian bodies, only in Roman Catholicism. The Protestant standpoint is held to be THE BIBLE, and The Bible only. And why? Because it has been held to be the Word of the Infinite Mind. Commentaries upon this Word, because human and finite, have in every instance, save in the Wesleyan Connexion, been supposed to be something quite subordinate, and never been placed above the Holy Scripture itself as a standard of the truth. Wesleyan Methodists have named themselves such with a greater show of reason than we have hitherto been inclined to believe. Their name seems not so much to have been thrust upon them as to indicate their own deliberate choice.

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SUNDAY-SCHOOL LESSONS.

JESUS' PARABOLIC TEACHING DIVINE. October 20th, Morning.-Luke v. 33-39. The disciples of John are those who are in the effort to reform their habits of life; the disciples of the Pharisees are those who are in the life of hypocrisy and pretence. Both these are said to fast often and make prayers; the fasting of the disciples of John represents fasting from sin and evil, and the sorrow of heart accompanying repentance; the fasting of the Pharisees was representative of abstaining from goodness, and was done to be seen of men (see Isaiah lviii. 3-7; also Luke xviii. 12). The prayers of John's disciples are the supplications of the repentant for Divine help; the prayers of the Pharisees were selfglorifications. The disciples of the Lord are those who, having passed through the preliminary of external reformation (which prepares the way of the Lord), have the Lord with them; they "eat and drink;" their hearts and minds are fed by Divine love and refreshed by Divine truth. They cannot fast while they feel the Divine Presence; fasting is reserved for those states of temptation when they are (apparently) left by the Lord to struggle by themselves against the powers of darkness. The parable which follows was doubtless intended in its historical sense to deprecate the tacking of Jewish ordinances upon the Christian dispensation. Spiritually the old garments are the external truths of Judaism, and the piece of a new garment is the external truth of Christianity. The new wine is the interior truth of the Christian dispensation, and the old bottles have a similar meaning to the old garments, denoting the forms and sacrifices of the Jewish religion. Verse 38 teaches that the spiritual truths of the Christian Church must be admitted into human minds by doctrines in agreement therewith, and that truth gives life and consistency to doctrine, whilst doctrine in its turn gives consistency and support to truth.

The natural mind prefers the old to the new (verse 39). For correspondence of GARMENTS, see Isaiah lii. 1, lix. 6; Zech. iii. 3; Rev. iii. 4. WINE, Isaiah i. 22, v. 11, lv. 1; Luke xxii. 18-20. NEW and OLD, Psalm xxxiii. 3; Isaiah lxii. 2, lxv. 17; Matt. xiii, 52; Mark xvi. 17; 2 Cor. v. 17; Rev. xxi. 5.

PHILISTINES AND THEIR CHAMPION GOLIATH,

October 20th, Afternoon.-1 Samuel xvii. I-II. The Philistines were a powerful people in the land of Canaan when Abraham came there (B.C. 1621). They were not dispossessed by the Israelites when taking possession of the Promised Land. Their chief cities were Gaza, Gath, Ashkelon, Ashdod, and Ekron; Gaza, Ashkelon, and Ekron were taken by Judah, but the conquest was not complete (Judges i. 18, 19). The Philistines were subsequently a great source of trouble to the Israelites. For forty years about the time of Samson the Israelites were subject to them. The Philistines fought against Israel in the early days of Samuel, upon which occasion they captured the ark of the Lord (1 Samuel iv.), but subsequently they were defeated, and Israel recovered her ground. And now, after Saul had been made king and had disobeyed the Lord, the Philistines came again (verse 1), and brought with them the champion Goliath, whose description and defiance are recorded in our present lesson. The Philistines represent the principle of faith alone, a perpetual enemy of the Church, disputing with Abraham (Gen. xxi.), with Isaac (Gen. xxvi.), and fighting against the truths of the Church (the kings of Israel). They were called the uncircumcised, because circumcision, like baptism, represents purification, and those in the principle of faith alone must always be impure (Jer. iv. 4; Ezek. xliv. 9; Rom. ii. 25-29).

Goliath (literally an exile) represents the pride of self-derived intelligence-pretentious, boastful, arrogant, blasphemous. (Contrast his arms and equipments with those referred to in Ephesians vi. 13-17.) Self-derived intelligence trusts in itself and its own devices, forgetting that the race is not always to the swift, nor the battle to the strong.

And the unfaithful professors of religion (Saul and his followers) are dismayed at the power of this principle, which the Lord commands them to fight (verses 10, 11). The champion of Philistia can only be subdued by a faithful servant of the Lord.

DEATH.

September 27th, 1878, at 256 Vauxhall Road, Liverpool, aged nine months, Emma Annie, daughter of Dr. A. E. Livsey, surgeon.

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

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Addresses will be delivered by Messrs. J. F. Howe, H. T. W. Elliott, R. Jobson, James Speirs, and other friends. An interval of half an hour will be arranged to permit of social chat and the partaking of refreshments. A selection of Vocal Music will be performed during the evening.

Tickets, price 6d. each (Refreshments included), may be obtained of the following gentlemen, viz. ARGYLE SQUARE, Messrs. H. T. W. Elliott and J. F. Howe; KENSINGTON, Messrs. H. Hegham and Cushing; CAMDEN ROAD, Mr. H. Edwards; DALSTON, Mr. Percy Billings; DEVONSHIRE STREET, Mr. E. C. Clarke; DEPTFORD, Mr. J. Rhodes; CAMBERWELL, Mr. D. Denney, or, by post from the latter, 96 Mayall Road, Herne Hill, S.E.

SECOND EDITION, NOW READY. PORTLAND HOUSE SCHOOL,

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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 thoroughly grasp its impregnable positions."-The 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 argu

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I. Jesus in the Corn-Fields.

II. Garnered Wheat and Consumed Chaff.
III. The Gospel in the Book of Numbers.
IV. The Sheep and the Goats.

V. The New House and its Battlement.
VI. "Let the Dead bury their Dead."
VII. The Wells of Salvation.
VIII. The Wise and Prudent.
IX. The Potter and the Pots.
X. The Jubilee.

XI. The Tares amid the Wheat.

LONDON: JAMES SPEIRS, 36 Bloomsbury Street.

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

ments are real arguments, not mere rhetorical ninepins EMANUEL SWEDENBORG,

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.

THE SPIRITUAL COLUMBUS.
A Sketch by U. S. E.

LONDON: JAMES SPEIRS, 36 Bloomsbury Street.

96 pages, crown Svo, sewed, 3d.; by post, 4§d.
A Hindu Gentleman's Reflections respect-
ing the Works of Swedenborg and
the Doctrines of the New
Jerusalem Church.

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.

"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 prin-
ciples taught by Emanuel Swedenborg.
8vo, 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, 7s. 6d.

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 after-
wards 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 in-
effective 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.

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STUDENT. Fifth edition now ready, with
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