that men could be religious without going to church or chapel. But it is not reported that he explained why, in case all men abstained from church or chapel going, "England would sink into a godless and irreligious nation." The reason of this result would appear obscure to most men who are unacquainted with Swedenborg's writings; but in the New Church we happily know that though charity, and not piety, constitutes true worship, yet external worship is an essential aid to the life of religion, because it excites internal affections and thoughts; keeps external affections and thoughts in such a state that internal ones can flow in; imbues man's mind with knowledges of heavenly things, which prepare him to receive them into his life; and also because it bestows on him, even unawares, holy states of mind which are of use to him in his life hereafter. For these and other reasons, public worship is most beneficial, and though our Lord did not enjoin it by precept, He gave us the benefit of a far stronger mode of teaching, -that of His own example.

THE COMTIST IDEA OF FUTURE LIFE. N a sermon preached in Carlisle Cathedral by the Bishop of Carlisle, entitled "Thoughts concerning the Life of the World to Come," the view of the Comtists is so fairly stated, and so completely answered, that we believe it will be a service to our readers to present the passage. After stating the ordinary grounds of belief in an existence beyond the grave, he goes on to inquire:-"What has the school of, positive philosophers (as they are called) to put in the place of belief in the life of the world to come? If we are to give up the belief which the human race has held with more or less consistency in its childhood, because it has come to man's estate and has put away childish things, it is well to know what is the mature belief concerning man's future which a thoughtful mind in the nineteenth century may hold without fear and without reproach. We are told with great earnestness that there is a life for men beyond the grave, but that that life consists in the results produced for the benefit of humanity by the labours carried on during the period of human life. far as a man's individual personal existence is concerned, the grave is the end; but he will live in the lives of others; all that he has done to advance his kind will bear fruit after he has gone. There is in store a glorious future, and in this future each earnest, good man will have his share; his bones will blossom in successive generations of men, and in this sense a man does not perish in natural death, but may look forward to and believe in a life beyond the grave.

So

"This is, I believe, a fair statement of that which the positive philosophers tell us that they hold, and that we ought to hold; and upon it I should like to make one or two remarks.

"In the first place, I see nothing in it which all good men may not hold in common. Every one must look forward with satisfaction to the fruit which may be borne by any earnest and hearty efforts of his when he himself has passed away. Latimer, as he walked to the stake, congratulated Ridley that they were that day lighting a candle which should never be put out. George Stephenson indulged in the thought that in consequence of his invention the time would come when poor men would travel by his locomotive engines, because they would find it to be cheaper than walking. In fact, every man who makes a great discovery, or who does a great unselfish deed, instinctively looks into the future

for the fully-developed result of his life's labour. The positive philosopher, therefore, gives us nothing new in his conception of a future life. It is, at least, as old as Abraham; it must have been familiar to Moses, who anticipated, as the result of his own efforts, a glorious future for the Israelities in Canaan, though he was not permitted to cross the Jordan; and it belongs as fully and as righteously to Christians as it does to those who profess to despise Christianity. It is the common property of all good men.

"But then it seems to me to be merely playing with words to call this conception of the future a future life. The basis of what I take to be the true doctrine of a future life is the belief that this present condition of ours is not the ultimate condition of the human soul; that our life here upon earth is distinctly and expressly a life of probation and trial; and that the real end and purpose of man's creation will then only be understood, when the things seen and temporal have passed away, and the things eternal have come, so to speak, within our reach. This conception of the future is one which the human mind very readily adopts, and which is much recommended to us as being true by the facility with which it is adopted. I will not say that it is quite instinctive, but, at any rate, it so fits in with the structure of the human mind, and with our whole nature, that when once fairly brought into contact with it, it approves itself so thoroughly and so consistently, that it is apparently impossible to get rid of it. Indeed, it is fearful to think of that which would take place if noble conception of human destiny were successfully combated and destroyed. As it is, the temptation to magnify the present, to indulge lusts and appetites which are of the earth, earthy, to eat and drink and die,-this. kind of temptation has, as we all know, an awful and widely-extended power. What would happen if the general belief of educated men and women should be that the notion of a life and a judgment to come was a mere fable and a dream, and that the only future for men's souls was that shadowy existence in the future of humanity of which the positive philosophers tell us?”

CAMBERWELL (LONDON) NEW CHURCH | SOCIETY.

Ju

ANNUAL MEETING.

HE 14th annual meeting of this Society was held on Friday evening the 18th inst. Only 27 friends partook of tea, but when the business of the evening commenced the room rapidly filled, proving that the members take a wholesome interest in the conduct of their Society's affairs. The chair was taken at 7 o'clock by the minister, Mr. E. Austin, who called upon the Secretary, Mr. A. Braby, to read the report of the Committee for the past year. This document reported the admission of 16 new members during the year, being a nett increase, after deducting deaths and removals, of 10, and leaving the membership total 122. The report congratulated the members upon the completion of the new Schoolroom, and upon the further pleasant fact that the cost of the building-some few shillings over 200-had been paid without trenching upon the invested Building Fund (which also amounts to 200). This latter result had, however, only been attained by using a portion of Mr. A. Braby's munificent gift to the Building Fund for 1878, of £75, as to which a proposition would be submitted in due course.

The Treasurer reported the income of the Society for the year, exclusive of the Building and Alms Funds, to have been £240, and the current expenses, swelled by somewhat extensive repairs to the organ, and other unusual claims, to have slightly exceeded that sum. Collections had been made during the year for the Conference Building Fund, the Hospital Sunday Fund, the Ministers' Sustentation Fund, the Indian Famine Fund (£9, 12s. 6d.), the Sunday school, and the Current Expenses Fund.

Reports were then read by the President of the Junior Members Section (Mr. E. Austin), the Superintendent of the Sunday school,

the Librarian, the President of the Theological Meetings, and the Secretary of the Special Building Fund Committee. This latter gentleman reported that not only had his Committee collected the amount (100) needed to secure the like sum conditionally promised by Mr. Braby, but had also secured an additional £25.

The Secretary, Treasurer, Auditors, and (substantially) the Committee were re-elected, and other formal business transacted.

The Treasurer then read a letter received by him from Mr. Braby, enclosing a cheque for £75, and offering to increase the amount to £100 provided that the Society would during the year build and pay for the church-keeper's house, as shown on the plans and estimates for enlarging the Society's premises which were obtained twelve months ago. This generous challenge was enthusiastically accepted, and last year's Building Fund Committee reappointed to collect the necessary subscriptions, after which the proceedings terminated.

ITEMS OF INTEREST.

We have received the following letter from a friend in Wincanton, Somerset :-"There is a little knot of receivers of New Church doctrine in this little town who meet regularly on Sunday afternoons for public worship under the leadership of Mr. Pocock, and in addition once a week for the mutual reading and study of the writings of the Church. This has gone on now for over a year, during which time the hearts of the brethren have been cheered, and their convictions of the truth of the teaching of the Church strengthened, by the ministrations of Dr. Bayley, Rev. T. Child, and Mr. Gunton. Any New Churchman passing through the town would be gladly welcomed to the services on either Sunday or Tuesday. Morning Light is much appreciated here, and the friends wish much to see fuller and more numerous reports of the Societies elsewhere. The seed is being sown here, not broadcast, but on promising soil, and growth is longed and hoped for. We long to see the Church arise and shine, and to give evidence that her light has come.-George Sweetman.

The seventh and last published volume of M'Clintock and Strong's Cyclopædia of Biblical, Theological, and Ecclesiastical Literature, published by Messrs. Harper, of New York, which has just reached this country, contains an article on the "New Jerusalem Church," written by the Rev. W. B. Hayden, formerly of Portland, Maine, now of Southport, England. Mr. Hayden's contribution occupies eight columns of closely-printed matter, royal 8vo. The whole account inserted extends over nearly eleven columns. The different points of doctrine treated are-1. Of God; 2. Man; 3. The Incarnation of Jesus Christ; 4. The Bible; 5. Divine Government; 6. Salvation; 7. Sacraments; 8. Eschatology, and the History and Organization of the Church. The name of the writer on the above subjects must be a sufficient guarantee for truthfulness and ability. The twelve Articles of Faith follow, and also some very fair and candid remarks by the editor. It will interest our readers to know that reference is made in the work (which when completed will consist of ten volumes of about one thousand pages each) to several of our late ministers, the Rev. S. Noble being one; and in the volume above referred to there is an interesting account given of the Rev. John Parker, formerly of Harbourne, who in early life joined the Wesleyans, "but in 1855 was led to change his Church relations through the instrumentality of the Rev. Dr. Bayley of London." Mr. Parker removed to America and became a minister of note, and the founder of the Toronto New Church Society.

Converts to any cause, religious or other, are proverbially its most zealous if not its most prudent adherents. His Eminence Cardinal Manning is a notable illustration of the truth of this dictum, and he has probably never exhibited his zeal in a manner more calculated to be detrimental to the cause he has espoused than by his refusal to permit a solemn requiem mass to be performed for the soul of the late King Victor Emanuel in the Italian Church, Hatton Garden, London. In so doing he has "out-Heroded Herod," for bitterly as Pius IX. has resented his loss of the temporal power, even he did not carry his resentment to the length of refusing to his conqueror the posthumous rites of Catholicism. Victor Emanuel in his regal capacity was undoubtedly worthy the homage of his countrymen, and however much we may disapprove the superstitious rites of Rome, we cannot but differ from Cardinal Manning in approving the patriotism which in the present instance those rites would have expressed.

There is published in New York, as a Supplement to The American Bookseller, an index of periodical literature wherein the titles of the principal articles in all the leading magazines of England, America, and the Continent, are noted in a classified list, together with the names of their authors and the pages and numbers of the periodicals in which they appear. By recent action of the Auxiliary New Church Missionary and Tract Society, the contents of the Intellectual Repository are thus regularly indexed.

We find in a Trinidad newspaper, called The New Era, a letter from a New Churchman, in which he refers to a small meeting which is held to expound the views of the New Dispensation, and then adds: "Those who have read and studied the theological works of Swedenborg know how impossible it is for them to delineate so extensive, sublime, and laborious a genius; but as members of the New Jerusalem Church they feel that it is a duty they owe to their fellow-men to make known the heavenly doctrines." The affectionate address of the Rev. John Clowes to all the members of the Gospel of Jesus Christ, on the theological writings of Swedenborg, which had been read at the meeting, then follows in an abridged form.

At a recent meeting of the Statistical Society, Mr. Robert Giffen read an interesting paper on "Recent Accumulation of Capital in the United Kingdom." The gross income assessed for income-tax in 1855 was 308 millions, in 1865 it had risen to 396 millions, and in 1875 to 571 millions. He came to the conclusion that during the last ten years the capital of the kingdom had increased 2400 millions, or about three times as much as would pay the National Debt. He attributed this large increase in great measure to the mechanical and chemical discoveries of recent years, all tending to a greater production in proportion to the number of labourers employed. The figures are startling, and well deserve the serious consideration of social reformers, in view of the fact that, notwithstanding this state of aggregate prosperity, large numbers of the industrial population are wanting the very necessaries of life.

According to the rules of the Institutes, at which Professor Scocia lectures in Florence, it is not permitted to the lecturers to speak of politics or religion. But in one of his last lectures on ethics Signor Scocia showed that morality cannot be disjoined from religion; for without faith in God, in His justice, and in a future life, morality is an edifice without a foundation. His discourse produced so good an impression that in each instance the directors of the Institutes came forward after the lecture to thank him in the most flattering manner, and to assure him that he would be left quite at liberty to treat the subject in the manner he considered best. In consequence of this he has begun to develop a series of religious subjects upon God, the Human Soul, the Future Life, etc., according to the doctrines of our Church. The greater part of the audience consists of intelligent working men who listen with earnest attention, as if they would eat the words that issue from the lecturer's mouth.

If I

"Is there, then, no efficacy in prayer? we fancy we hear from a thousand tongues. Yes, there is; but that efficacy does not lie in overturning natural law, but has a benefit peculiarly its own. am overwhelmed in sorrow and distress, prayer is to me a sedative to the soul. It soothes the troubled mind, but does not touch physical phenomena. It harnesses the soul to go forth on its mission to fight the good fight. This is all that it is intended, and all that it ought, to do. If one man can raise as good crops by prayer as another does by cultivation, a premium is offered to laziness, as it is easier to pray than to work. But the law of agriculture and the law of prayer are so different in their action that one cannot supersede the other, and both bring their rewards in their own way. If I neglect my farm, my pocket suffers; if I neglect my prayer, my soul is dead and drear; and calmness, serenity, and solace are neither felt nor seen in the hallowed thought and the loving life. A man may pray over a crop from January to December; but if he has neither dunged nor dug his prayer will be in vain. If he dungs and dresses scientifically and well, he will have his reward in a bounteous crop. This is a remarkable expression of a Wiltshireman's philosophy which appeared in a local newspaper on December 28, 1877. We accept it as correct as far as it goes, but must inquire, Does it go far enough? Every spiritual state strives to descend into ultimates, and from the highest of the spiritual states of prayer we fancy results can be pointed to for which the above philosophy, though it meets apparently all ordinary cases, fails to account. Certainly the true view of the utility of prayer is likely to stimulate a man to be also diligent in business, be it agriculture or any other kind; and the earnestness which characterizes the spiritual mood is then carried into the worldly occupation, which results in the performance of all natural uses from the love of mankind, the general neighbour. In sincere prayer for spiritual blessings we can always rely upon receiving them, and from the improvement experienced in the soul blessings descend even into the natural plane, from the increased usefulness of which the man is then capable, and from his being then within the stream of the Divine Providence.

Mr. Andrew Buchanan, a member of the New Church Society in Melbourne, Australia, has recently died at the age of 63, leaving the whole of his property to the Church, with the proviso that his widow receive the interest during her lifetime. £400 is left to the Melbourne Society, of which he had been a member for 25 years, and the residue of the total, sworn under £974, to the General Conference of the New Church in England, to be divided equally

between the New Church College, the Students' and Ministers' Aid Fund, the London Missionary and Tract Society, the Manchester Tract Society, and other Funds connected with the Conference. Mr. Buchanan had received the doctrines before going to the colonies, and had accompanied the Rev. D. G. Goyder on his lecturing tours in England.

HOW TO BE HAPPY:

A SUNDAY-SCHOOL ADDRESS.

F I were to ask each one of my little readers for his or her ideas as to the best way to be happy, I wonder what would be their answers. I suppose you all have your ideas on the subject? It is a fine thing to be happy: indeed it is the one thing which people agree to strive for, though they differ very much. in the means by which they seek to attain it. What would you say? Perhaps some of you think that happiness consists in having nothing to do, or at least nothing unpleasant, no hard lessons, or difficult tasks of any kind. You would like school to be done away with, and to enjoy one long holiday, with pleasant playmates and unlimited pocket-money. You think that if you had the wishing cap that we read of in fairy tales, and could have all you wanted in the way of toys and books and nice food and pretty dresses, you could manage to be perfectly happy. Or perhaps your dreams of happiness look forward to the time when you will be men and women, and be able to do as you please,—be your own masters. You think it is a fine thing to have your own way, to choose your own path in life, and not be compelled to do things you don't care for. And looking forward to that time when you will be men and women, perhaps some of you think that you will try to get rich, gather money, have a fine house, fine clothes, fine servants, fine friends. You will be rich and so you will be happy. Others, perhaps, think that when they grow up, they will enjoy themselves; they will go to parties, balls, and theatres; they will travel to foreign countries; they will do as little work as possible, and have as much pleasure as they can; they will have all the sweets of life, and none of its bitters. That is another method of seeking happiness. Others again, perhaps, are more ambitious, and think they will seek happiness by striving to become great and famous. They won't waste their labour in simply getting riches, nor yet lead the life of a butterfly; but they will do some great thing that shall make their names common in all men's mouths, and that will be happiness. They will be great authors, and write books that all shall read; or great artists, and paint pictures that all shall admire; or great inventors, and construct some new machine, or make some new discovery, that shall benefit the whole human race. I don't know whether I am guessing rightly at your ideas, but these are some of the means by which people seek to attain happiness; only some of the means, for there are no two people exactly two people exactly alike, and hence no two who would set to work in precisely the same way. I daresay you have heard of the ploughboy, who, when he was asked what he would do if he were a king, answered: "Ride on a gate all day, and eat fat bacon." That was his idea of happiness. And there was Washington Irving, who, as a boy, set before himself as the object of his life the acquisition of the house and lands which had belonged to his family, but had passed into other hands. He became the first Governor-General of India, and one of the greatest men of his time, and achieved the object he had set before himself in his boyhood; though I doubt whether he

thereby gained perfect happiness. I mention these two instances, just to show how different are the aims of different men. But I hope that you will set before you higher standards of happiness than any of those I have mentioned.

I want to tell you about a certain people who have found out the secret of true happiness. From highest to lowest, there is not a single unhappy person in the whole land, nor is there an unhappy moment from year's end to year's end. Now what do you think is their plan? It is very simple. Just this, that each person aims at making others happy, and thus, whilst he is not thinking of himself at all, every one is trying to make him happy too. Don't you think that is a much more likely way to succeed than to think of your own happiness only, and perhaps make others unhappy in pursuing your object? In this land, every one is happy, because all act in the same way; and whilst one is thinking of, and caring for others, others are equally thinking of, and caring for him.

In this happy land every one tries to be as useful as he can. People don't think of making fortunes for themselves; they don't do their work simply for the sake of earning their wages, but they do it because they love to do something that will be useful to others. Hence everything that is done there is useful in some way, and no one is allowed to be idle or useless, or, still less, harmful to his neighbours. There are no thieves

nor gamblers nor swindlers there. And don't you think that must be a great source of happiness to any one, to know that in all he is doing he is of use to some one and is adding to somebody's pleasure? As every one works there because he loves to be useful to others, so every one works faithfully and does his very best he never does bad work. When people work simply for the sake of money, they very often act quite differently: they hurry and slight their work, and use cheap materials, and the result is a bad article. Or if they are tradespeople they adulterate their goods, or sell inferior articles at higher prices than they are worth. And the result of such unfair dealing is always unhappiness,to the purchaser, because he is disappointed in what he has bought; and to the seller, because dishonesty is sure to make people miserable sooner or later. Well, this never happens in the happy land I am telling you of. There, all love to be of use, and hence do everything as well as they possibly can.

As they are unselfish in their work, so also they are unselfish in their pleasures. Whatever pleasure one enjoys, he hastens to share with others, and they, in return, share their pleasures with him. Here, you see, is another great source of their happiness. They do not enjoy their own pleasures only, but they enjoy everybody else's also. That is not the case with people who keep their pleasure to themselves. They do not share in the pleasures of others; and as they do not try to make them happy, they may have the pain of seeing them miserable.

One result of this happy state is that all are contented; and that, again, is a great source of happiness. If you have all that you wish for, if there is no desire of your heart ungratified, you cannot very well help being happy. And in this happy land every one's wishes are gratified to the full. And they are gratified because they only wish for things that they ought to have, things that will make them more useful to their fellows, for they never think of their own good apart from the good of others. And all people who are good are thus contented, for they say, "If it were right that I should have such and such a thing, if I should be made better and more useful

by the possession of it, I know that it would be given to me; it is because I do not need it, because I am better without it, that I have it not, or else it is because I do not deserve it." Only those who are evil and selfish are constantly grumbling and discontented, and wishing for this and for that, and envious of those who possess the thing that they covet. Well, these happy people always say, "If it were good for us to possess so-and-so, if it would add to our usefulness, we should receive it; meanwhile we are content to do the best we can with what we already possess." So contentment is added to their other blessings.

"At present I have not told you anything about the surroundings of the people who dwell in this happy land, but only about their happy dispositions. But the country around them is quite in keeping with the state of their minds; indeed, the two exactly correspond to one another. The happy, peaceful state of mind in which they are they see imaged everywhere around them in charming scenery and pleasing objects of all kinds. There is nothing at all to disturb the harmony. The weather is always charming: a gentle shower, perhaps, now and again, to refresh the trees and the fields, and deck them with little beads glittering like diamonds in the sunshine; but no fogs, no storms, no mud. The climate is always like spring, the air soft and balmy and laden with the perfume of flowers, the breeze gentle and refreshing. No winter, with its cold and ice, no ill odours, no violent storms. The scenery is lovely: hill and vale, forest and meadow, great rivers and little babbling brooks and spreading oceans. The trees and plants are always green and beautiful, laden with lovely flowers or luscious fruit, and alive with the loveliest and sweetest little birds and butterflies. Then, too, the animals are all peaceful, gentle creatures; there are no ravenous, fierce beasts among them. There is nothing hurtful, nothing poisonous, nothing ugly or unpleasant anywhere. The houses in which these happy people live are the very perfection of houses; there is everything in them that they want,everything is most comfortable, everything most beautiful, everything most useful, and every house fits its occupier like a glove, and is just such a house as he wants. If he likes reading there are books; if he likes pictures there are pictures, and true pictures,—pictures that will do him good to look at; whatever be his taste he may gratify it. Around the houses are beautiful gardens. After the labours of the day are over, soft, sweet music floats out from the open windows, and friends walk and chat with one another in the streets or in the gardens, or meet at a sociable meal, where there is dainty food to eat and pleasant conversation to listen to or join in. Further, to add to their bodily comforts, these good people have beautiful dresses, always fitting them exactly, always suiting them exactly, and never altered at the mere caprice of fashion. They wear what is becoming to them, and never mind whether other folks' clothes are like theirs or not.

But though all these pleasant things are around them and add to their enjoyment, they are not the origin of their happiness. That comes from within. They are happy because they are good, and strive to be kind and useful to others and to make them happy.

I expect by this time you have guessed what is the name of this happy land, and who are the people that dwell there. Have you? It is called heaven, and its inhabitants are the angels, good men and women who have found out the secret of being happy in this world and are now happy for ever, and whose example we must follow if we would ever join them.

So now, in conclusion, let me point out to you the

mistake which people make who think that happiness is a result of the things outside of them, and that it consists in being rich or famous, or anything else of that kind. These things may add to our happiness, but they will not make us happy by themselves. You could find plenty of instances of people who are rich or famous, who have all kinds of comforts and pleasures, and who certainly ought to be happy if happiness depended on these things, who yet are often very unhappy. And, on the other hand, there are many who are very poorly off so far as this world's goods are concerned who yet are happy and contented. Happiness is a state of our minds, and it is the result of always trying to be good and kind and useful. That is why the angels are happy, as I have already told you, and that is the only way in which we can ever be happy. So do not set your minds on the good things of this world, and think that their possession will ensure happiness; but always try to do your duty, at home, at school, in the playground, by trying to be kind and useful. Think of other's happiness in the first place. And if, in after life, you gain any of the world's prizes,―riches, honour, or the respect and esteem of your fellows, you will be happy in their possession; not because you possess them, but because you will know that in the pursuit of them you have not been selfishly thinking of your own interests only, but have endeavoured to do what you could for the good of others, and have been of some use in God's world. ALFRED J. JOHNSON.

66

SUNDAY-SCHOOL LESSONS.

THE RULER'S DAUGHTER RAISED. February 10, Morning.-A certain ruler signifies the Church, which ought to be the spiritual ruler, or the members of the Church principled in heavenly truth; and his daughter the affection derived from that truth. The daughter being now dead signifies the separation of the affection of truth from heavenly love. The ruler's coming to Jesus indicates a strong faith in the Saviour's Divinity. "Come" means his supplication for His Divine Presence, mercy, and blessing. "And lay Thy hand upon her" means a communication of the Divine power. And she shall live" expresses confidence in this to restore a dead affection to heavenly life and vigour. By Jesus arising and following him" is meant the intenseness of His love to fulfill the desire He had inplanted in the ruler's mind; and where confidence in Jesus is established all the principles of the Church--the disciples-accompany it. Coming into the ruler's house signifies His Divine influx into the minds of those represented by the ruler; and His seeing the minstrels and the people making a noise signifies His Divine inspection of the disorderly state of their affections and thoughts. "Give place; the maid is not dead, but sleepeth," signifies His Divine control over disorder. Laughing Him to scorn signifies their inability to see the distinction between life and death. The people being put forth signifies the separation of disorderly thoughts. His going in and taking her by the hand, His influx into the affection of truth, and the communication thereby of Divine power. By the maid arising is to be understood the elevation of that affection out of the natural affections and

thoughts in which it had been sunk.

ABRAM.

February 10, Afternoon.-Get thee out of thy country signifies to forsake the natural state in which each of us is born. And from thy kindred signifies a giving up of everything sensual and worldly of an exterior kind. And from thy father's house signifies everything sensual and worldly of an interior kind. All our hereditary tendencies, both exterior and interior, are to be given up. To a land which I will cause thee to see signifies heavenly things which are spiritual and celestial. I will make thee into a great nation signifies our reception into the kingdom of God on earth and afterwards in heaven. And I will bless thee signifies the increase of good and the multiplication of truth. I will make thy name great signifies glory; and thou shalt be a blessing, that all things in man are then from the Lord; for then a man, like the Lord, does everything to benefit his fellow-men: he, like the Lord, is a blessing to others, and is therefore himself blessed. I will bless them that bless thee, and curse them that curse thee, signifies all happiness to them who from the heart acknowledge the Lord; and the reverse.

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