Pretty early in his ministry he was brought into association with the Rev. Mr. Boys and the Rev. Dr. Bayley, and was attracted, as we are informed in several parts of these memoirs, to the principles of Swedenborg. One extract will disclose his reception of these views very clearly. It is a statement of one of Dr. P. Carpenter's lectures. "He stated that the New Jerusalem churches were very few in number, but that, like the Unitarians, they held principles which were becoming recognised by persons of other denominations, namely, that love of God and our neighbour is the life of faith; that heaven and hell are not only places which will be the future abode of the holy or the wicked, but internal and spiritual states, in accordance with one or other of which each man lives; that those who have chosen heaven while on earth become angels after death; and that those who live in bondage to self-love and the love of the world are thereby associated with devils, and choose hell as their portion. What others hold as opinions Swedenborg stated as facts which had been. revealed to him; but the New Church did not recognise any human lord over their faith. As to the theological dress of his religion, Swedenborg repudiated the usual doctrine of the Trinity, but affirmed that Christ was the same Being as God the Father, who united Himself to a glorified human form in order to effect the redemption of the world" (p. 126). Again: "As for me," Dr. P. Carpenter says, "I used to have a great horror of anthropomorphism and patripassionism, but now the actual necessities of my spiritual wants have driven me out of it in spite of my logic; and whether the prayer be offered in name to Father, Son, or Holy Spirit, it is the Lord Jesus Christ in His Glorified Humanity whom I worship, as being all of the Infinite Spirit of the universe that can be translated into human nature. . . . It appears to me that the Lord, in order to accomplish human redemption, and enter the soul of man with sanctifying influences, must needs have become incarnate in the outward manifestation of Jesus Christ, the Anyos popopikos of the Christian Platonists. I know this is very shocking to the Unitarians. I remember the shudder with which I used to shut my ears against the Litany prayers: By Thine agony and bloody sweat, etc., Good Lord, deliver us.' I can only say I am driven to it in spite of the rational logic, and find a nearness to the Lord which I never before experienced" (p. 246). Many incidents of his noble life, and his interesting career both in England and America, are brought before the reader in these admirably written memoirs; and then his death, tender, touching, full of faith and hope, brings the valuable lesson appropriately to its close. "Later on he looked at me, whom he made his wife in 1860, pointing his finger upward, saying with such a beautiful expression, 'Heaven, Saviour, Saviour,' . . . I knew the Lord was with him, and upheld him in His arms, . . . He looked so peaceful and happy, just as after sleeping. . . . And so he looked next morning in the sleep of death: so happy, so lovely, as if he was going to utter a bright thought. We commend this edifying work heartily to our readers. J. B.

very comprehensive. "Thou, nor thy son, nor thy daughter," which correspond to the highest intellectual and inmost affectional or will life of man; "thy manservant or maid-servant," the faculties of acquiring knowledge and the rational desire to use that knowledge in service; "nor thy cattle," the animal desires or passions of man; "nor thy stranger that is within thy gates," the impulses which appeal to our sensual nature from external objects; "for it is" the Lord who made "all these things, which are the" heaven and earth of man's nature, and He rests in us, and we in Him, when all our will and all our faculties are united to His Divine will. Then the Sabbath which was made for man truly comes. This is the Sabbath as contained and described within the literal words of the Hebrew Scriptures, and brought into full view in the external life of our Lord viewed on the human side. The Sabbath for man is the law of love from God to man wrought out into life in man. Our Lord worked and still works for man on the Sabbath-day. When on earth He walked and talked with them, and even healed their physical diseases. It was Pharisaism only which vilified our Lord for these good works of healing, comfort, and help to the suffering and the weary in heart, soul, or body. It is clearly an infringement of His law of "love to the neighbour" to overwork those whom we control, either on Saturday or on Sunday, as much an evil on the one day as on the other; but to do good service to others on each and every day of the week, Sunday not excepted, is to do service to the Lord. "Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me."

CORRESPONDENCE.

To the Editor of Morning Light.

DOES SHEOL OR HADES MEAN HELL?

REMEMBER THE SABBATH-DAY. ABBATARIANISM regards too much external forms, and so misses the true meaning of the commandment. The point of the command is contained in the words, "In it thou shalt not do any work." It is the motive springing from self and working for self, the "thou" which is condemned. That "thou" is made

necessary.

It is surprising, however, that any one at all acquainted with New Church truth should have such a difficulty as Mr. Field declares to be his in comprehending how the Psalmist could in saying, "O Jehovah, Thou hast brought up my soul from Sheol," have meant that the Lord had delivered him from hell. The unregenerated natural man is altogether, according to Swedenborg, "evil and false" (see A. C. 5651), thus in hell; and when the Lord delivers a man's soul from hell it appears tolerably plain that by the operations of regeneration He delivers man from the power and dominion of the natural mind and makes him spiritual.

To turn now to the paper by W. C. B. The whole gist of W. C. B.'s argument depends on the accuracy of the concluding sentence of his last paragraph but one, which reads thus: "It is then only by recognition of this more occult meaning [or, as the writer has explained in the preceding sentence, by recognition of the internal sense], or rather reference, that the word infernum appears in the writings as representing Sheol."

Before combating this statement, however, I must contest W. C. B.'s translation of 2 A. 874: "Quod Scheol, locus mor tuorum, manes, sit sepulchrum in sensu proximo, ex pluribus constare potest, in sensu autem tunc occultiori ad infernum, quod similiter sepulchrum significat." He has given from many

passages" as the equivalent of Swedenborg's "ex pluribus," and he knows he has no more right to render this "from many passages" than he has "from many cats." The word he is authorized to insert is "things" or "circumstances," and perhaps "considerations" would be admissible, but he has, as he is well aware, no authority whatever for the insertion of the word " passages." He has also given “and then, moreover, in a more occult sense (is referred) to hell" as the equivalent of "in sensu autem tunc occultiori ad infernum;" though why “is referred” should be injected instead of “approximates” is not stated, but we may from his useļof the expression at the end of his article clearly discern his reason. He has endeavoured to get Swedenborg's authority for the position that the writings do not always give a literal translation of the original languages of Scripture, but sometimes use a word not in the original as a better vehicle for the spiritual meaning of the passage. I never before heard Swedenborg accused of "improving" the words of Divine inspiration! Such, however, is W. C. B.'s position, and he endeavours to get Swedenborg's sanction for it by inserting an expression which has avowedly no equivalent in Swedenborg's original, and which is, moreover, not in any way necessitated by the context.

Of W. C. B.'s mistake in thus using the quotation from 2 A. 874 your readers may judge by reading the very next words in the continuation of the curtailed sentence, on the translation of which we have been commenting. For Swedenborg continues, "Verum quod hic infernum, ubi diabolus," or in English, "The truth is that this [in Gen. xlii. 38, which Swedenborg is expounding] is hell, where the devil is." So that in the very passage W. C. B. has chosen to make Swedenborg say that "Sheol" does not mean hell, his and our authority distinctly affirms that it does, and further, as though to put the matter beyond the possibility of doubt, the hell "where the devil is."

As my intention is simply to controvert the fundamental principle assumed in W. C. B.'s article, I shall not go further into the passages he has quoted, as I am convinced that when once this prime fallacy is exposed every one will see that his other arguments are quite beside the question.

But the positive assertion has been made that it is "only by recognition of this more occult meaning, or rather reference [i.e. that of the internal or spiritual sense of the Word], that the word infernum ever appears in the writings as representing Sheol." And if this be the truth, there should, I imagine, be other instances in which Swedenborg has used a word "only by recognition of the internal sense" which represents instead of translates the original expression in Hebrew or Greek. But I confess I have not come across such instances. Perhaps W. C. B. has? At any rate if he has we have a right to expect that he should give the Church at large the benefit of his discoveries, so that we may no longer be deceived with the notion that, when Swedenborg professedly quotes a passage of Scripture, he really quotes it, as we, it appears, vainly imagine. As I have before said, I am surprised to learn that Swedenborg has improved on the words of Divine inspiration, and I have no doubt that to other New Churchmen also this will be a revelation. But, again, the "Index Biblicus," being a mere Concordance for uses of reference, could not well be suspected of having its words thus adapted to convey a spiritual meaning; and yet I think W. C. B. will find that all the passages in which the word infernum occurs as the equivalent of Sheol, which are there cited, are translated the same as when they occur in the expository writings.

I have placed to the front some of the numerous difficulties which W. C. B. will have to meet before he can get the Church at large to concede the point that Swedenborg in translating the Scriptures so altered their wording as to destroy the original literal sense for the sake of exhibiting the spiritual, which, by-the-by, he generally exhibits in sufficient fulness in the lengthy and abundant expositions to be found all through the writings.-Truly yours, A. Z.

HOW JOHN WESLEY DID IT.

DEAR SIR,-I wonder if Wesleyans ever ask themselves how Wesley came to accomplish the vast amount of work of which his journa Is, organizing, travelling, preaching, and published volumes give e vidence. The more I know of that work the more I am astonished at its vastness, diversity, and extent. How came Wesley to be physically capable of its performance?

The secret, it seems to me, lay in his severe abstemiousness. He not only never smoked, and rarely drank tea or coffee, but he abstained from intoxicants, and even during much of his life from animal food. Quite a revelation are his words to the Bishop of London in 1747, "Dr. Cheyne advised me to leave off meat and wine, and since I have taken his advice I have been free, blessed be God, from all bodily disorders."

Another great worker, John Howard, makes a similar avowal. Truly such men are more than conquerors; they are examples to us all; and I confess that the more I approach to Wesley's standard the more work I find it possible to accomplish.-Yours respectfully, 50 BOLD STREET, MOSS-SIDE, MANCHESTER. JOHN HOLT.

NEWS OF THE NEW CHURCH. ACCRINGTON.-The committee appointed to conduct the recent demonstrations in celebration of the centenary of Sunday schools held a social meeting in the large room of the Workman's Home, Abbey Street, on Monday evening, Aug. 23. There were about thirty members present, including the wives of the late committee. With two exceptions the whole of the Nonconformist Sunday schools which had taken part in the demonstration were represented at the gathering, it being explained that the absentees were unavoidably prevented from being present. An excellent tea was provided, after which Mr. John Pickup Hartley (New Jerusalem Church), who officiated as treasurer to the centenary movement, was unanimously elected to preside, and in the course of his address remarked that the late demonstration was calculated to knit them closer together in the glorious work they were carrying on in connection with Sunday schools. The best of feeling had been displayed among that committee of various representatives, and he hoped that it would be fostered.-Mr. John Redman (Baptist) said they ought to be thankful that they were privileged to live during that centenary, for they had witnessed a spectacle all over the country which had produced a stirring revival in Sunday-school enterprise. In a great many ways would that centenary celebration prove of momentous influence in the spread and perfection of Sundayschool work. Besides the enthusiasm it had created in the cause, it had brought forth a spirit of inquiry as to the true position in which Sunday schools stood in relation to the outside world, which had shown them the importance of improving their system of teaching and adapting their machinery to the educational requirements of the day, in order that they might the better counteract the secular tendencies of the age we live in. -Mr. Woolley (United Methodist Free) thought that if the representatives of Sunday schools met together annually the interchange of experience and advice would be of great utility.-Mr. Whittaker (Wesleyan) thought that such an impetus had been given to Sunday-school work that they would do more good during the next ten years than they had done during the past half century.-Mr. T. Broughton (Baptist) recapitulated briefly the history of Sunday schools, and said they might fairly assume that as Robert Raikes made national what was only local, he was the originator of the Sunday-school system, which at the present time embraced over 12,000,000 scholars. A few short addresses were given by other friends. Songs were also sung by the chairman, Mr. Ashworth, Mr. John Ingham, and recitations by other friends. A most delightful evening was brought to a close by votes of thanks to the chairman and the doxology.

ADELAIDE (SOUTH AUSTRALIA).-The Society here celebrated its thirty-sixth anniversary on Wednesday evening, July 7th. The meeting was held in the church after the business of the quarterly meeting had been despatched. Tea and coffee, with cake, biscuits, and fruit, were provided in the vestry and partaken of by some fifty persons, after which the evening's proceedings were begun by the singing of a hymn, followed by a few appropriate remarks from the chairman, Mr. James Hastwell of Enfield. A dialogue was then carried on very effectively between two sisters belonging to the juvenile Scripture class and one of the boys. This dialogue had been composed by one of the four persons who formed the Society when first established on the 7th July 1844, three of whom were present at the meeting. The dialogue presented a general idea of the wonders of the stellar universe, and advocated its certain permanence in reply to the popular idea of its speedy destruction, and showed that the Word of God as explained by Swedenborg did not sanction that idea. In closing the dialogue the interlocutors joined hands and bowed their heads while the organ played and the audience sang the Sanctus.-Mr. T. Bowen, recently from the Birmingham Society, then read a short essay on the Trinity. This was followed by a sacred song "The Lost Chord," to organ accompaniment. The singer, Mr. Öliman, a native of Sweden, recently arrived in the colony, was enthusiastically encored. Subsequently he sang a song in Swedish.-Mr. Jacob Pitman, the original founder of the Society, then addressed the meeting, expressing his pleasure on returning after an absence of twenty years to ind the Society in possession of so eligible a place of worship, and thought that the able minister and his assistant who had worked so long and earnestly were deserving of some substantial acknowledgment of their many years of gratuitous labours.-Mr. W. Shawbridge then sang "Too late, ye cannot enter now." Afterwards Mr. Ernest Bowen read a paper on "Trees and their Spiritual Correspondence." Mr. R. C. Rendell spoke a few words in reference to the formation of a junior singing class to supplement the choir.-The minister of the Society, the Rev. E. G. Day, then said that he had received from London the April number of a serial called the Sabbath-Day Memorial, a small quarterly publication which advocates the observance of the seventh day as Sabbath and contends that Christians in making the first day of the week the Sabbath are breaking the fourth commandment. On page 173 of this Sabbath Memorial the editor makes a request in these words: "We shall be glad if any reader

of Baron Swedenborg's works, knowing of any passage that accounts for or justifies the change of the Sabbath from the seventh to the first day, will communicate such passage to the editor of the Sabbath Memorial with a view of presenting what Swedenborg says upon this subject.' I submit the following remarks. [The statement which Mr. Day made we print elsewhere as an article.] After a few general remarks on the usefulness of such gatherings, and in the association of our children with us in the efforts to amuse and instruct, the meeting was closed by singing hymn 591 and pronouncing the benediction.

BIRMINGHAM.-The Wretham Road Sunday-school annual excursion took place on Wednesday, August 18th. The scholars, accompanied by a goodly number of teachers and members of the congregation, left Hockley Station early in the morning and proceeded by a special train to Kidderminster. Arrived at Kidderminster the scholars walked to Habberley Valley, a few friends availing themselves of a brake which was in attendance. Buns and milk were served to the scholars at twelve o'clock, after which the toys were distributed, and every one dispersed to do their own pleasure, the great natural beauty of the place forming the chief attraction. At four o'clock tea was served to the scholars, the teachers and friends having theirs an hour later. After tea toys were competed for by the scholars, and at 6.30 the scholars assembled in the valley, and began the return journey to the station. This trip was regarded by all as one of the most successful for many years. The weather was dull, but fine.

BRISBANE (QUEENSLAND).—The Brisbane Telegraph of June 28th contains a long report of the second lecture delivered by Mr. G. Slater the previous evening on the travels of the Rev. W. H. Benade and his interpretation of the hieroglyphics of Egypt. "Mr. Slater," the Telegraph says, "contended that as the hieroglyphics of Egypt are in agreement with the science of correspondences, which represent, by outward objects, spiritual states of mind and life, and as the ancient Egyptians knew and cultivated this science, therefore the hieroglyphics can only be explained by this science. He pointed out that the test of the truth of this position is proved by the fact that when this science is applied to the hieroglyphic writings and inscriptions of the Egyptians, intelligible and consistent history, spiritual doctrine and spiritual teaching are made known in agreement with all the surrounding circumstances and what we know from history in other ways; and that the inscriptions and pictures on the tombs and temples are of such a character that their meaning cannot be misunderstood. Mr. Benade points out that we get all our knowledge of the ancient Egyptians from material forms-symbols, signs, hieroglyphics, paintings, etc. -which were made according to correspondences. Then follows an admirable working up of the material in Mr. Benade's lectures. "The lecture and reading occupied an hour and a quarter, and were listened to," as we can quite believe, "with interest throughout."

LONDON (CAMDEN ROAD).-Rev. J. Elstob of Lowestoft preached here at both services on Sunday, 29th August. The subject in the morning was "Regeneration," and the text (John iii. 7), "Marvel not that I said unto thee, Ye must be born again," was well discussed. In the evening Mr. Elstob took for his text the Lord's message to Hezekiah in Isa. xxxviii. 1, "Set thine house in order for thou shalt die, and not live." This message was as unwelcome as unexpected. Length of days, Hezekiah knew, was the reward for faithful service; and he prayed to the Lord to remember how he had walked before Him in truth and with a perfect heart, and had done what was good in His sight. Men cling to life, and would surrender all their earthly possessions to save their earthly life. There was more than mere poetry in the words "There is no death! what seems so is transition.' Strictly and philosophically speaking there was no death except spiritual death. That which was called death was not a cessation or an interruption even of life; rather it was man's birth into a larger condition of life, in which he would have scope for the development of all his powers; it was an advancement, a grand and orderly step in life, a blessing, not a curse, a wise and merciful appointment, a part of the Divine plan from the beginning; it was a change that was contemplated in the creation of man. What should chiefly occupy our attention was the setting in order of our house. Our anxiety should be not so much how to die as how to live well, for as was our life here so would be our life hereafter. Whatsoever a man soweth that shall he reap. The attendance was good at both services.

LONGTON.-On Sunday, August 22nd, Mr. Samuel Henshall of Manchester visited the Wharf Street Mission-Room and delivered two excellent discourses based on 1 Thess. v. 21 and Luke ix. 55. On Monday evening a social meeting was held, which was well attended, the subject under discussion being the position the Epistles occupy with respect to the Divine Word. Mr. Henshall presided, and Messrs. Brookhouse, Moore, Nicklin, Taylor, and others took part in the debate, which was both of an interesting and very instructive character.

OSWALDTWISTLE.-On Saturday, August 14th, the teachers and scholars, together with many of the parents of the latter, assembled in the school for the purpose of celebrating the Sunday-school centenary. The proceedings commenced at five o'clock, when coffee and buns were served out to all those present, after which each scholar received a centenary medal. The teachers and office-bearers were each presented with a bronze medal, and the parents also received commemorative medals like those given to the children. All the medals contained the name of the school. When the presentation was completed the superintendents, Mr. Tattersall Whittaker and Mr. Thomas Carter, gave short addresses, and the school was thereafter thrown open for recreation.

September 12, Morning.-Matt. xvii. 24-27. The Lord's true followers are those in whom faith, love, and obedience are united. They are the spiritual freemen. In every well-regulated mind the higher affections and thoughts provide orderly exercises and pleasures for the lower faculties; while these in return which correspond to the strangers are obedient to and serve the higher. To instruct us in this truth we here read that it was provided that neither the Lord nor Peter, who in his external state had seen the truth differently and had acknowledged the tribute, but when he had come into the house and was communing with the Lord said truly from his internal state that it should be required of strangers that neither should pay the money, but that a fish should furnish it, which signifies the external or natural man with all his knowledges and science. The sea denotes external knowledge, and especially the sciences of this world. In it are contained living principles represented by fish. Every science will be found when its mouth is opened, that is, when its doctrines are examined, to contain within itself the tribute which it owes and willingly yields to religion. Thus religion teaches the existence of one God, who as the central Sun of Righteousness, diffuses His love and wisdom impartially to all creation. Astronomy describes one sun in the centre of its system diffusing impartially light and heat to all planets for the maintenance of all the uses thereon; and thus astronomy as a science yields like the fish its tribute, it serves obediently the interests of religion. The same is true of all. The tribute-money spiritually is still to be found in the fish's mouth. For every living science signified by the fish is in connection with the truth denoted by the money; and when we, like Peter, on possessing the spiritual faith which he represents, have opened its mouth or examined its doctrines, we have only to be obedient to the Lord's command, "Take that, and give unto them for Me and thee." It should be known that the tribute was a tax made for the support of the temple service, but which was not imposed by the law of Moses.

THE SECOND COMMANDMENT.

September 12, Afternoon.-Exod. xx. 7. This is a commandment not to take the name of the Lord into that which is vain, and is commonly regarded as directed against swearing, or the use of the Lord's name lightly. It tells, like most of the others, of something which we are not to do: the complement of it we find in the Lord's prayer in the words, "Hallowed be Thy name." In the literal sense it inculcates regard for the name itself, and refers to the abuse of it in various kinds of conversation. To swear by God and His holiness, the Word, and the Evangelists, on solemn occasions, as on entering into responsible offices, is not taking the name of God in vain, unless we afterwards cast aside our solemn promises as of no account. In the spiritual sense, by the name of the Lord is meant His Divine Truth, or the Word, and also all that the Church teaches from the Word, and through which the Lord is invoked and worshipped. It is therefore to deny the holiness of the Word, and to reject and condemn its teachings. Name signifies quality. The Lord's name, or names, for He has many, signify His Divine quality. But His Divine qualities are revealed to us only in His Divine Word, which contains a record of His dealings and of His earthly life with men. By it the Lord continues to be present with men and to instruct them. To slight the Word, therefore, is to slight the Lord who speaks it; to deny that it is Divine is to deny the Divinity of its Author; and to speak of and treat it with contempt is to turn from the source of all wisdom and to become forms of unwisdom or spiritual insanity.

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

THE BOOK FOR THE INQUIRER.

FOURTH EDITION.

Now ready, foolscap 8vo, cloth limp, Is.
EMANUEL SWEDENBORG.

An Outline of his Life and Writings.
BY THE REV. JOHN HYDE.

"One of the most compact books on the subject with which we are acquainted."-Morning Light.

"A clear and forcible presentation of New Church teaching in a short compass. We think no work could be produced more suitable to place in the hands of one who, either from want of time or want of interest, would not read a large volume."-Intellectual Repository.

LONDON: JAMES SPEIRS, 36 Bloomsbury Street.

Post 8vo, cloth, 4s. 6d.

AUTHORITY IN THE NEW CHURCH.
BY R. L. TAFEL, A.M., Ph.D.
LONDON JAMES SPEIRS, 36 Bloomsbury Street.

SWEDENBORG.

The Four Primary Doctrines of the New Church, signified by the New Jerusalem in the Revelation. With Preface, Account of the Author, and Index. 2s. 6d. The Doctrine of the Lord is a Scriptural deduction of the Divinity of Christ, of the personality of the Divine nature, and of the fact and meaning of the Incarnation. The Godhead of our Saviour is made to rest upon the whole breadth of Scripture authority, and that there is a Trinity (not of persons but) of person in the Godhead and that Christ is the person in whom the trinal fulness dwells.

The Doctrine of the Sacred Scripture explains that the Word we now possess is written in four styles. The first is by pure Correspondences thrown into an historical series; of this character are the first eleven chapters of Genesis. The second is the historical, consisting of true historical facts, but containing a spiritual sense. The third is the prophetical. The fourth is that of the psalms, between the prophetical style and common speech. It is the Divine sense within the letter that constitutes the holiness of the Bible.

In the Doctrine of Faith Swedenborg teaches that Faith is an inward acknowledgment of the truth, which comes to those who lead good lives from good motives. "If ye will do the works ye shall know of the doctrine." The Doctrine of Life commences with the proposition "That all Religion has relation to Life, and that the Life of Religion is to do Good." The shunning of Evils is the first necessity; the doing of Good is afterwards possible. No one, however, can do good which is really such, from self, but all goodness is from God. Angelic Wisdom concerning the

Divine Providence. With Index. 3s. In all the operations of the Divine Providence, human freedom is respected. The Lord forces no man to do good, or to believe what is true. It is of the Divine Providence that whatsoever a man hears, sees, thinks, speaks, and does, should appear altogether as his own. It is a law of the Divine Providence, that man should not be forced by external means to think and will, and so to believe and do the things which belong to religion. Miracles, signs, visions, conversations with the dead, threats and punishments, are totally ineffective to produce that state of love and spiritual life which makes true happiness and heaven, because they force and destroy that rationality and liberty which constitute the inmost life of humanity, and by the exercise of which man can alone be delivered from evil. The Divine Providence is equally with the wicked and the good. A complete List of Swedenborg's Works on application. JAMES SPEIRS, SWEDENBORG SOCIETY, 36 Bloomsbury Street.

ESTABLISHED 1851.

BIRKBECK

BANK.

Southampton Buildings, Chancery Lane. Current accounts opened according. to the usual practice of other Bankers, and Interest allowed on the minimum monthly balances when not drawn below £25 No commission charged for keeping Accounts. The Bank also receives money on Deposit at Three per cent. Interest, repayable on demand."

The Bank undertakes for its Customers, free of charge, the custody of Deeds, Writings, and other Securities and Valuables; the collection of Bills of Exchange, Dividends, and Coupons; and the purchase and sale of Stocks and Shares.

Letters of Credit and Circular Notes issued.
A Pamphlet, with full particulars, on application.
FRANCIS RAVENSCROFT, Manager.

31st March 1880.

EIGHT MEDALS AWARDED. LONDON, 1873; PARIS (2 Silver), 1878; YORK (Highest), 1879; Sydney (4 Highest), 1880.

DUNN'S COCOA.

THE ORIGINAL ARTICLE AS
PREPARED

FOR THE HOMEOPATHIC CHEMISTS.
In Packets only.

Extract from Dr. Epps's Lecture on Diet at the
Hunterian School of Medicine, March 20, 1837:-
"We have now to notice a nut which, besides fari-
naceous substance, contains a bland oil. This is the
Cocoa nut. The oil in this nut has one advantage,
which is, that it is less liable than any other oil to
rancidity. This, therefore, is a great advantage, and
must render it a valuable article of diet, more particu-
larly if, by mechanical or other means, the farinaceous
substance can be so incorporated with the oily that
the one will prevent the other from separating.

"Various contrivances have been adopted with this object in view; but the individual who has been most successful in effecting this union is Mr. Dunn of Pentonville.

"This ingenious individual, after roasting the cocoa nuts and separating the shells, subjects them to a powerful rotatory pressure, by which all the nut is liquified by means of the oil and by the application of heat, and this liquid nut, if we inay so speak, soon assumes a solid state.

"This, with the addition of sugar, which combines with the oil and the other parts of the nut, constitutes his Cocoa Paste-a pleasant article of diet.

"This Paste, if prepared with additional farinaceous and saccharine matter, forms a very nutritious article, called Chocolate Powder (Prepared Cocoa).

"And a third substance has, by the skill of Mr. Dunn, been made, which he calls his Soluble Chocolate, which I have no hesitation in asserting is a most valuable article of diet. One great advantage connected with it is, that it can be made with such ease; requiring only the addition of boiling water to the Chocolate sliced into the cup.

"This is particularly useful to the sick and the convalescent from long disease; they often want nutriment at very early hours; they wake hungry and thirsty; nothing can be more easily obtained, and, at the same time, more beneficially prescribed, than this Soluble Chocolate.

"In conclusion, I have to recommend it as both Food and Drink."

DUNN & HEWETT are also Manufacturers of the Celebrated

ICELAND MOSS COCOA, (Recommended by the Faculty in Consumption and Diseases of the Chest, &c.)

DUNN'S ESSENCE OF COFFEE,

(TRADE MARK, "THE TURK"), And of every known preparation of COCOA AND CHOCOLATE.

N.B.-Guard against inferior imitations by seeing that each packet of Cocoa or Chocolate bears the wellknown trade mark, "The Chocolate Girl."

DUNN & HEWETT, Pentonville, London.

In-lb., -lb., and 1-lb. Packets,

5-lb., 10-lb., and 20-lb. Tins, Half Chests (50 lbs.) and Chests (95 lbs.).

Carriage paid on 20 lbs. to

any Railway Station in
England.

AGENTS WANTED.

By the Rev. A. CLISSOLD, MA,

Just published, post 8vo, cloth, 2s. 6d. •The Consummation of the Age: Being a Prophecy now fulfilled and interpreted in the Writings of EMANUEL SWEDENBORG. With a Preface.

Crown 8vo, cloth, 25.
Sancta Cœna;

Or, the Holy Supper explained on the prin ciples taught by Emanuel Swedenborg.

LONDON: LONGMANS, GREEN & CO.
8vo cloth, reduced to 2s. 6d.

ESSAY ON THE RESURRECTION
OF THE LORD.

BY ROBERT HINDMARSH. LONDON: JAMES SPEIRS, 36 Bloomsbury Street.

"SILENT MISSIONARY" SERIES.

Price One Shilling each.

SECOND EDITION. THOROUGHLY REVISED.
Pp. viii and 148, foolscap Svo, cloth, gilt
edges.
MANUAL OF THE DOCTRINES

OF THE NEW CHURCH,

With an Appendix containing a brief outline of Swedenborg's Theological Works, compiled from the Theological Writings of EMANUEL SWEDENBORG.

BY EDMUND SWIFT, JUN. The New Jerusalem Magazine says:"This little book seems to meet a want which has long been felt by many persons in the New Church; for they are often asked if there is not some condensed statement of these doctrines, from which an intelligent and earnest seeker after the truth could acquire, in a comparatively short time, some connected knowledge of the character of the teachings of the New Church. The book before us seems to meet such a case exactly. We have examined the compilation' with some care, and feel quite confident we are justified in saying the author has touched more or less briefly, to be sure, but still quite comprehensively we think, on nearly every important topic."

...

་

The other Volumes of the Series are1. THE FUTURE LIFE. By Emanuel Swedenborg.

2. THE SPIRITUAL WORLD AND OUR CHILDREN THERE. By the Rev. Chauncey Giles.

3. THE BRIGHTON LECTURES. By the

Rev. Dr. Bayley. 33rd Thousand.

Published for the MISSIONARY AND TRACT SOCIETY OF THE NEW CHURCH by JAMES SPEIRS, 36 Bloomsbury Street, London.