by the Lord, it is the Lord who does all for us through their means. Many think, perhaps, that if open communication were permitted evil men would the more readily believe. But either they would be terrified by the nearness of the spiritual world, or by the temporary nature of this life, in which case they might become hopeless or contemptuous. If the Lord had seen that it was good for us to have this intimate knowledge of the world of spirits, He could have given it us; but He sees that it is best we should be left in spiritual freedom.

Mr. Otley remarked that on one point we were all agreedSpiritualism has attracted more attention in our own day than any other subject, and this especially so in France and Germany. It is moving all of us with the conviction of the fact that there is a spirit world. Many persons who have never read Swedenborg imagine that he was a great medium, with this difference, that he was a superlatively learned man. For both he and the Spiritualists declare that there is no such thing as death; the Church has persistently taught the contrary, but Swedenborg taught that man goes into the spiritual world at death. Swedenborg begins with theological principles, and from these develops his teaching. Spiritualism deals neither with philosophy nor rationality. The Spiritualist says there is a God, but reduces God to a subtile influence. Swedenborg declares Him to be a personal God. The New Churchman asks, "Where do you get your idea of God?" The Spiritualist says, "Not from Revelation." The touchstone is, What think ye of Christ? Now the answer from the writings of the most eminent Spiritualists is that while Christ was very far beyond His contemporaries, and beyond the systems of philosophy of the day-whilst they say He was inspired of God-they nevertheless say He was in no way Deity itself. They do not believe in any shape or form that He was God manifested. It follows that a bona fide Spiritualist cannot possibly believe in the authenticity of the Divine Word. to the spirituality of the writings of the so-called Spiritualists, an instance of a work, said to be spoken in a state of trance, which is as thoroughly realistic as anything Voltaire ever wrote, is to be found in a book called "The Bible: the Protestant Text-Book,” by a Mr. Walker, which is published at Melbourne.

As

If we ask, Well, what good can come out of Spiritualism? We have, first, one great fact; it is permitted. A hundred years ago Swedenborg declared that it would be. There is not the slightest doubt that those who have been steeped in materialism have been rescued from it through Spiritualism. Spiritualism has its own domain, but it oversteps this when it attempts to teach dogmas; on the other hand, the New Church maintains that it has a revelation to make known to mankind.

Mr. Whitley somewhat strongly contested the justice of Mr. Otley's assertions, contending that Spiritualists do not attempt to seek after mere direction by spirits. Whilst he could not accept the teaching of the Trinitarians or of the New Church, he acknowledged that Spiritualism had given him hope of eternal life.

Mr. Clark thought that if a man wanted to become a true Spiritualist the Bible was sufficient to make him so; that was involved in seeking the Saviour and seeking to become regenerate. It was one thing to get into the world of spirits and to get to heaven another. Spiritism may remove some obstacles to belief; but safe counsel to enable us to become truly spiritual and heavenlyminded is only granted us from heaven.

Mr. Wainwright dwelt on the importance of not confounding Spiritism with Spiritualism. It is the latter Swedenborg sets forth. It is written, "Are they not all ministering spirits, sent forth to minister to them who shall be heirs of salvation?" He thought there would be more open communication with spirits, but that it would destroy freewill.

Dr. Bayley, replying to the observations of the previous speakers, observed that the discussion had been characterized by great genuine. ness, and that all must have felt the better for the genial remarks of Mr. Whitley. He had got up some rungs of the ladder of truth, and would certainly go still higher. He complained that Spiritualists were misrepresented; but he must admit their own organs in the press avow that there is no certainty as to the spirit professing to make a given communication. In all Spiritualistic books you come across a strange medley of assertions; one class of spirits says this, and another says that. The ordinary Spiritualism of the Continent is a sort of conjuring system. Those who give themselves up to its direction are liable to be led into grievous errors; there have been instances in which it has destroyed harmony between husbands and wives, and has been the cause of the breaking up of families. This is one of its most awful dangers.

The very

fact of people being invited to dark séances shows that the peeping and muttering and guessing which goes on there cannot stand the light of day. Mr. Whitley was mistaken in supposing that the New Church says that those who do not believe like her will perish everlastingly. What it says is, that every good, sincere, earnest person will come to receive the truths of the New Church. All will be put right, not according to the teaching of Swedenborg only, but of Swedenborg's Master. No person can go into the society of the angels with his soul full of blunders, and these must be removed.

Every well-disposed, loving man will be put right. No man will be condemned because of his opinions, but because of his evil nature. A man's inner nature must be brought into order before he can be in harmony with the order of heaven. "The kingdom of God is within you." Even in this world a man must be prepared for it before he can feel fitted to enjoy the society of superior persons. And it is the same with regard to the societies of heaven, where those who are prepared to receive the Lord's love and goodness will receive more and more of it everlastingly. One difficulty brought forward by Mr. Whitley was that New Churchmen were influenced by the same law of spirit influx as other people. This may be quite true; only, if there are spirits helping and influencing us we trust they are the more humble and gentle ones, that they love the Lord Jesus Christ, and look on Him as more than a mere man-as the First and the Last, acknowledging that He has all power in heaven and on earth. Those who help us to be angelic must be angelic spirits. Now it is with these spirits we hope and desire to be associated, so that we may be helped forward to the glorious kingdom of our Lord, where we learn that in doing His commandments there is great reward.

CORRESPONDENCE.

To the Editor of Morning Light.

THE EVENING AND THE MORNING.

SIR,-I feel sure that most of the readers of Morning Light will be pleased to learn that a cheap edition of the above work is now in circulation, the price of which is Is. 6d. per copy. This desirable object has been mainly effected by the energy displayed on your part and the assistance rendered by various friends. I sincerely trust they will not relax in their efforts to make this, the third and cheap edition, as successful as the others, so that no loss may accrue in the worthy endeavour to circulate this noble work among the masses. Yours truly, H. W. WILLIAMS.

-

17 OVERTON ROAD, BRIXTON,

CONFERENCE STATISTICS.

SIR,-The letter of "A Critic" in your valuable paper of September 18th calls for some reply. As a member of Conference of several years' standing I may perhaps be allowed to explain how some of the discrepancies have been caused.

The Secretary's Report and the Comparative Table are prepared by the Secretary prior to the meeting of Conference; the Statistical Table is revised by the Committee on "Lists and Tables," which meets during the sitting of Conference. Any alteration made by this Committee either in the number of Societies, or owing to further information received after the Secretary's Report has been drawn up, necessarily creates a discrepancy.

Several of the errors named by "A Critic" obviously arise from this cause. The list of Societies contains sixty-three Societies; the Secretary gives the number as sixty-two (Middlesborough requiring to be transferred according to Rule 25); the Statistical Table gives the number as sixty-one (the Committee sitting during Conference having dropped the Society at Bacup under a misapprehension of their duties in this matter).

I am aware that this does not account for all the discrepancies, and hope that "A Critic" will endeavour to bring these matters before the attention of Conference at its next session.

In the meantime, if secretaries of Societies would pay a little more attention towards securing exactness in their returns they will render a most important service to the Church. AMENDMENT.

COLERIDGE'S QUERY ABOUT RECIPIENT VEssels. DEAR SIR,-As I observe there is not in your issue for September 18th any reply to the letter of your correspondent "Query" of the week before, I should be obliged if you could kindly find space for the following memoranda which I have made in an attempt to work out the subject:

The recipient vessel, I take it, has relation to form, and that which it contains to substance. What is substance and form and their relation to each other? Does form correspond to truth and substance to good? Let us take an analogy from the vegetable kingdom, and from a plant generally well known-the vegetable marrow. In order to the separate existence of the marrow plant from seed it is necessary that there should be a conjunction in the seed of the male and female principles of the parent plant or plants. The male principle all through creation corresponds to intelligence, and the female principle to affection; intelligence has relation to wisdom and truth, and affection has relation to love and good. Light evidently corre sponds to truth, and therefore to wisdom and intelligence; heat evidently corresponds to affection, and therefore to love and good. One step further and we get to substance and form. For the analogy to hold good, natural heat should have manifest relation to substance, and natural light to form; and I think this may be plainly seen to be so in our vegetable marrow plant. Deprive it of heat, it is

of dwarf growth, lacking its proper substance; deprive it of light, it is of over-grown substance, and lacks its proper form. Thus the analogy between substance and form and truth and good seems to be complete.

Now the substance and form of the plant do not exist in the seed, but only the power under the proper conditions, the application of heat and light, of becoming substance and form. Potential form, we are justified by the analogy in saying, exists primarily in and from the male principle (light), and potential substance exists primarily in and from the female principle (heat); but as it was necessary that there should be a conjunction of the two principles, the male (form) and the female (substance), in the seed, we are justified, I think, in assuming that potential form exists therein from and by reason of potential substance, and potential substance from and by reason of potential form, the one having no living existence without the other. These two together form one force, or, more properly speaking, form the basis of one force, viz. that of the light and heat of the spiritual world, which basis corresponds to the proprium of man, only with this difference, the plant has no power of rejecting that which is proper to it when offered, and man has by reason of his spiritual freedom. The plant being open to the natural degree only, the force operating upon it (or more correctly, in it) can ultimate, in natural effects only, and therefore only requires the proper external influences, the heat and light of the natural sun, for its perfection; and this holds good with reference to animals other than man, and would do so with him if he were open to the natural degree only; but being open to the two higher degrees (potentially, if not actually), and the reception of the influences of these being proper to the order of his life, and he having the freedom of will, which probably the fact of his being open to these degrees gives him, he can only be man to the extent that he receives them, and by receiving them he lives them, and they become his life, his goodness and truth, his spiritual substance and form, the two constituting a one in his proprium (the man), which, as before said, I consider to be the "basis" upon which the spiritual world acts.

"Query" says: "In what way does the life, the contained, pass into and become part of and modify the man, the vessel containing? the modification of the vessel affecting not only the vessel, but the life which was the active agent in the modification. It seems peculiar that the element which effects the change acts not only objectively but subjectively, and alters not only another, but in that very act itself also." And he then asks, "But is life the modifier ?"

The foregoing memoranda seem to me to indicate where the difficulty lies in these queries; for inasmuch as life consists of goodness and truth, or love and wisdom, they can never, when living, except for the purpose of reflection, be considered as two distinct elements or principles, the love being love only by its conjunction with wisdom, and wisdom wisdom only by its conjunction with love. Considering these two principles apart from the force that is within them, they are not modifiers of each other, for they are one and act as one; their conjugal union being perfect, there is no necessity for, or possibility of, modification as between them; but considering them as they exist in man with their force, then each modifies or assists the other with regard to their acquisition or growth. The affection of good being truth, and thereby the acquisition of good, and the affection of truth being good, and thereby the acquisition of truth, the good and truth attracted forming no part of the life (the man) until they have entered into and form part of his one existence, his proprium.

It seems to me, therefore, that the spiritual vessels of the life from God do not exist actually until they are filled, and that man is not actually a vessel at the commencement of his natural life, but potentially so, and that the word vessel must be taken in a relative sense, so that one man may be considered more a vessel than another, and not a vessel more or less full, but that the extent of the vessel has exact relationship to that which it contains, and from which it derives its existence as form derives its existence from substance.

Here

This also may be seen from the contemplation of speech taking words as corresponding to form and thoughts to substance. the form clothes the substance, yet the clothing (the vessel) derives its existence from the thought (the substance), and the thought derives its existence in the speech from the words; speech being true speech only so far as the conjugal union is complete between words and thought, the same as life is true life only so far as the conjugal union exists between good and truth.

It is true, therefore, that love is the life of man and God is love, but there can be no love without wisdom, and wisdom has relation to truth, and all truth is from God; so besides its being the truth that all love comes from God, it seems to me equally true that all wisdom or the recipient vessels come from Him also.

"Query" very properly says that when thought upon the subject suggests a multitude of questions. I am assured from writing the above that it embraces the doctrines of Degrees, Equilibrium, Correspondence, Conjugal Union-in a word, the whole philosophy of the New Church, and I should be glad to see what some of our learned men have to say thereon.-Yours truly, G.

BRISTOL.

NEWS OF THE NEW CHURCH. ALLOA.-On Saturday, September 25, services of welcome were held, when Mr. E. M. Pulsford, the newly-appointed pastor, obtained a very hearty reception from the members and friends of the church. The meeting was largely attended, and the building was rendered quite gay by a display of potted plants and flowers. Mr. John M'Lachlan occupied the chair, and supporting him on the platform were the Rev. J. F. Potts, Glasgow; Mr. E. M. Pulsford, the new minister; Mr. G. L. Allbutt, Paisley; Mr. W. A. Presland, Edinburgh, and others. Mr. Potts having asked a blessing, tea was served and partaken of. The chairman, in his introductory remarks, said this occasion was one of great pleasure to him, because one of the most cherished wishes of his heart had been realized that day—the welcoming of a minister to preside over the Society. For the past twenty-five years he had been intimately connected with this church. The church in Alloa had a rather chequered existence until Mr. Drysdale undertook the leadership about forty years ago. It had no fixed place of meeting, and even the meetings that were held were only held occasionally. As a matter of course the doctrines did not spread, and the principles were not understood; and also, as a matter of course, they were, he should say, most viciously misinterpreted and misrepresented. During the period that Mr. Drysdale laboured amongst them matters improved. Mr. Drysdale's sterling goodness, a characteristic of his whole life, had a wonderful effect in breaking down the prejudices and inducing many to look into the principles they had so long and so earnestly condemned. When, four or five years ago, Mr. Drysdale was called to the other life the prospects of the church looked dark and gloomy. But it was not to be expected that the Providence of God which had guided them so long should leave them. It was working, and this beautiful little church had been the result. They had plodded on, assured that if they did their part the Lord would do His, and up to this stage they could say truly, "Hitherto hath the Lord helped us." That evening they had again taken another step. In welcoming Mr. Pulsford as the minister of this place he could say that he came to Alloa with the highest recommendations-many abilities, gentlemanly demeanour, and warm affections-and he had no doubt Mr. Pulsford would prove an acquisition to the locality and to the Society. They would be no longer as a flock without a shepherd. Under Mr. Pulsford's care, under God, they would have some one to sympathize and bear with in all their temptations and rejoice with in all their joys. Mr. Potts expressed the pleasure he felt in welcoming a fourth minister of the New Church to a sphere of usefulness in Scotland. The fact that it could support four ministers now instead of one, as was the case ten years ago, was due less to its becoming rich than to a change of will. She had been educated up to see that no progress was possible without them. Mr. Pulsford was then introduced to the meeting, and was received with loud applause. He said they must excuse him saying much, for he did not feel able. He felt that all he could do was to ask them to receive his heartfelt thanks for the handsome reception they had given him. The way they had received him he could not say was different from what he had anticipated, but far exceeded what he had expected. Everything they had done, the tea they had provided, the invitations they had sent to the various Scotch Societies, which were represented at this meeting by their ministers and members of the congregations, the homely and comfortable way they had arranged all, their smiles, their words of greeting, and the programme for their enjoyment and edification, all showed that they had done their utmost. The supreme desire of his heart was, under the blessing and guidance of the Lord, to be able to do something for them and for this church. But all that he could do would be as nothing unless he had their hearty co-operation, and he did not doubt for one moment that he should have it, and that they would work together, and whatever good was done to this Society, or to each one individually, they should every one lift up their hearts to God, and thank Him for every blessing. Kind wishes for the success of Mr. Pulsford were expressed on behalf of the Paisley and Edinburgh Societies by their respective ministers, Mr. Allbutt and Mr. W. A. Presland. Short addresses were also made by Mr. F Smith of Manchester and by Mr. E. H. Craigie and Mr. A. Eadie.

BIRMINGHAM.-On September 26 thanksgiving services for the harvest were held. The church was decorated with a degree of good taste which reflects the highest credit on the ladies who carried it out. On this occasion the store of harvest fruits of every kind and of flowers placed at their disposal was very large. Wheat, sheaves of corn, immense loaves of bread, grapes, fruits, and vegetables were sent in such abundance that the difficulty was where and how to satisfactorily arrange them. The chief care was bestowed on the communion-table, rails, and steps, and on the chancel floor, the pulpit, desk, and font. These all presented groups or arrangements which for variety of colour and rich combinations of objects were most successful. The pulpit was especially noticeable, as it was one mass of vine foliage with bunches of grapes naturally hanging therefrom. The vestibule was decorated with two sheaves of

beautiful corn, and the window ledges were laden with fruits, vegetables, berries, and flowers. Large congregations attended, and Mr. Rodgers gave two appropriate sermons; special music was sung, and the offertory for the poor amounted to £24, 10s. The grapes, vegetables, and fruit were distributed amongst some of the hospitals and to some invalids among the poor after the evening services.-The Rev. R. R. Rodgers had the pleasant duty on the same day of distributing seventy-five book prizes to the scholars whose attendance, lessons, and other conduct had deserved this notice. Bibles were presented to several former scholars who have become teachers. Forty of the beautifully illuminated cards were given to new scholars who had attended twelve months. The Rev. S. F. Dike of Bath, Maine, U.S.A., was present, and addressed the scholars.

BRIGHTLINGSEA.-The week-night meetings of this Society commenced the winter session on September 29. After the reading of a portion of the Word, followed by prayer, the minister read the Conference Address to the members of the New Church in Great Britain, prepared by the Rev. Dr. Tafel, and afterwards the address given by the President of the American Convention at its last session. Opportunity was given at the end of every alternate paragraph for questions or remarks. The Rev. J. Deans, and Messrs. W. Bragg, W. Clarey, Em. Griggs, T. W. Barber, Jas. Mills, and other friends took part in the conversations. The "Addresses were highly appreciated.

LONDON (CAMDEN ROAD).—Mr. S. B. Dicks of Dalston occu pied the pulpit here on the morning of Sunday, September 26, and preached a practical discourse on Exod. xxiii. 29, 30, "By little and little I will drive them out from before thee," etc. In the evening the Rev. Mark Rowse of Kingsand, near Devonport, formerly a minister belonging to the United Methodist Free Church, preached to a large congregation. His subject was "The Spiritual World: where and what it is," and was based on a portion of Rev. xxii. He gave a vigorous and highly pictorial account of orthodox and New Church views, showing how completely the latter are based on Scripture, and how vague and unsatisfactory the former are both to the head and heart of man. The change made by death he compared to persons in a train who have fallen asleep and have during it changed their surroundings, and on awaking find themselves in another country. They there look out of a spiritual window upon a spiritual world, instead of, as here, from a natural window upon a natural world. He showed that a man was more truly himself there, possessed all his faculties, and also a field for their exercise. He protested against the illogical idea that spirit was everything that matter was not, and maintained that the things of this world were but the shadows of those existing there. indeed were so utterly unlike what he is here, this life would not be, and could not be, a preparation for life there. He objected to Watts's description of this world as "a howling wilderness," and said if the men who lived on it were good it would be the very anteroom of heaven; for here, as hereafter, the inward world subdues all things to itself. Hence the angels are surrounded with beautiful objects representing their goodness, wisdom, and consequent happiness; and as in heaven, so in hell. Referring to the nearness of spirits and the spiritual world, he concluded by saying that we were surrounded by spiritual forces, by which, according as we use them, we may rise to a state of righteousness. For what, it is always needful for us to remember, we are now we shall be then.

If man

RHODES.-On Sunday, September 26, the Rev. Dr. Bayley of London preached the opening sermons in the new school belonging to the New Church Society at Rhodes. In the afternoon he preached on Deut. xxxii. 10-12, showing how the Lord in His Providence watches over us and guides us to our heavenly home if we only co-operate with Him. For as the eagle watches over and encourages her young, so the Lord watches over and directs His children to His rest. In the evening the text was John iii. 36, "He that believeth on the Son hath everlasting life and he that believeth not the Son shall not see life; but the wrath of God abideth on him." He introduced his subject by showing the difference between the orthodox doctrine of believing and the scriptural doctrine. The first was merely a lip confession, but the other was a belief of the heart, which meant that we were to live the belief we professed. The collections amounted to over £25.

SUNDAY-SCHOOL LESSONS. THE MARRIAGE OF THE KING'S SON. October 17, Morning.-Matt. xxii. 1-10. This parable also shows in what the kingdom of heaven consists, and the image in this instance is a marriage. Marriage is the highest form of union on earth, and is so because it exists in heaven between the Lord and His Church there. But it exists also in the Lord in the complete union of His Divine Love and Wisdom. Verse 2 says this kingdom is like a king, a man, which made a marriage for his son. king, the man," are names applied to God, and indicate the essentials of His nature, which are wisdom and love. "The marriage for his

"The

son" means that when He was born into the world He sought to glorify His human nature and make it Divine, that is, to effect a union in Himself that it might be afterwards established between Himself and His Church. Verse 3 refers to the servants sent forth "to call them that were bidden to the wedding." The servants are the truths of the Word, and all men are meant to be the guests: all are invited. We read that no man was ever born into the world who was not intended to go to heaven. "And they would not come." Though the Lord's servants invite all, as man is free, he may, notwithstanding the greatness of the occasion, refuse to come. All the evil do refuse. Verse 4 shows that the Divine mercy is hard to repel. "The other servants" indicate a more urgent call. The preparations for the dinner which He invites them to partake are typical of holy and life-giving food for the soul, which are necessary for the maintenance of our spiritual life. Verse 5, "They made light of it and went their ways, one to his farm, another to his merchandise," shows the conduct of many persons at all times and of the Jews as a nation. They turn away from the heavenly invitation towards their own evil in the will and falsity in the understanding. Verse 6 tells of the evil entreatment of the Lord's servants. This every one does who falsifies or puts aside the truths which the Lord has sent to him, and sometimes these messengers speak loudly to a man in his conscience when he is disobedient, and then if he does not hearken to them he generally "entreats them despitefully and slays them." Verse 7, the king hearing of it, and being wroth, and sending forth his armies, and destroying the murderers, and burning their city, refers to the apparent attitude and conduct of the Lord to the evil as seen by the evil, and the consequences of their evil lives overtaking them.. The Lord rules heaven, earth, and hell. His truths, meant by His armies, only control and coerce those who disobey them, that is, the wicked. Verses 8-10 show that the Lord never gives way to disappointments, never becomes, as men are so apt to become, soured. His care includes all, and those in the highways, good and bad, being gathered in represents the call to the Gentiles after the Jews had rejected the Saviour and His teachings. Their acceptance is typical of a good state though they are in falsities of doctrine and in evils from ignorance. Their being in the highways shows that they were walking mainly in the light of human reason.

THE SEVENTH COMMANDMENT.

October 17, Afternoon.-Exod. xx. 15. The command "Thou shalt not steal" is very often broken by men, who get imprisoned, and very properly so, for their disregard of the property of others, by taking their purses or other goods, and sometimes even breaking into houses and shops to seize them. The law tries to preserve to every one the fruits of his labour, and it is very mean as well as wrong to try and deprive him of it besides, if property were not safe people would not have a strong motive for being industrious, and so would not be industrious, and ceasing to be industrious, they would become idle and vicious. But the command does not forbid those large thefts only; it forbids all theft, whether large or small. It is of great importance to remember this, for all terrible crimes have had a slow growth from small beginnings, just in fact like the great tree which has grown from a little seed no bigger than a marble. When it first sent out a little shoot it could have been pulled up, but now it has grown so long, it has grown so high above, its roots have struck so deeply down, that it has complete possession of the ground. Therefore keep down the beginnings. If you do not help yourself to apples, or cake, or sugar, because they are not yours and you have not permission to take them, then I can feel certain that you will never be imprisoned for housebreaking. To obtain anything by a false description is stealing. You may steal from others their enjoyment in the things they possess if you undervalue them purposely and make them discontented with them. To tease and annoy them is to steal their happiness. To take away from people their belief in the Lord as the God of heaven and earth; in the Bible as being His Divine Word; or in the necessity of our keeping the commandments, is to steal from them what is of more value than all property, however great, gold and precious stones, however valuable. For these are spiritual riches, and to deprive a man of them is not only to make him poor here but also poor hereafter. This is theft of the worst kind, for it can never be restored.

BIRTH.

On September 30, at 21 Chantry Road, Stockwell, the wife of Joseph Barber of a son.

MARRIAGE.

On the 29th September, at the New Church, Peter Street, Manchester, by the Rev. John Presland, of London, assisted by the Rev. Charles H. Wilkins, William Kaye Parry, M. A., Dublin, to Rose Mabelle Holland, youngest daughter of William Leake, Woodland Terrace, Higher Broughton, Manchester.

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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.

THE ORIGINAL ARTICLE AS
PREPARED

FOR THE HOMEOPATHIC CHEMISTS.
In Packets only.

Cocoa nut.

Extract from Dr. Ebps's Lecture on Diet at the Hunterian School of Medicine, March 20, 1837:"We have now to notice a nut which, besides farinaceous substance, contains a bland oil. This is the 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 particularly 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 Benified 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.

SECOND EDITION. THOROUGHLY REVISED.
Pp. viii and 148, foolscap 8vo, 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, os 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. 34th Thousand.

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