2. What is meant by, and what is comprehended in, loving the Lord above all things, and with all the heart, and soul, and strength?

3. What is the teaching of the Word, and the doctrine of the Church, respecting the Lord, who is to be thus loved?

4. What is meant by, and what is comprehended in, loving our neighbour as ourselves?

5. What is the teaching of the Word, and the doctrine of the Church respecting the neighbour who is to be thus loved?

6. Further explain and illustrate your Christian love and duty, as briefly expressed in the great Law of Equity-the Golden Rule-" All things whatsoever ye would that men should do to you, do ye even so to them."

No. III.

There are three Divine works which have an intimate connection with each other, -the subjugation of the powers of darkness, the glorification of the Lord's humanity, and the regeneration of man. These are otherwise called, in the Scriptures, the work of Redemption, the work of Atonement, and the work of Salvation.

Now explain to me

1. What Redemption is, and how it was effected by the Lord subduing the powers of darkness?

2. What the Atonement is, and how it was effected by the glorification of the Lord's humanity?

3. What Salvation is, and how it is effected by the regeneration of man?

4. As there can be no Salvation without Regeneration; and as there could have been no Regeneration unless the Lord had come into the world, and effected the works of Redemption and Atonement; show me the connection and analogy of these three Divine works; thus show me how it is, that except the Lord had come into the world, no flesh could have been saved.

Information on these subjects may be found in the T. C. R., more especially in the chapters on Redemption and Regeneration.

No. IV.

This month we will speak of Regeneration, or the New Birth, as treated of by the Lord, in the third chapter of John.

1. Show the meaning and force of the Divine declaration: "Except a man be born again (from above) he cannot see the kingdom of God."

2. What is meant by being, and why must we be, "born of water and of the Spirit."

3. Explain the words: "That which is born of the flesh is flesh; and that which is born of the spirit is spirit."

4. What important truth in regard to Regeneration is taught in the Lord's words, v. 8: "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the spirit."

5. How may the nature and result of the new birth be illustrated by the singular declaration: "No man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven."

6. Regeneration and salvation are the same-the regenerate are the saved. Jesus therefore passes from the subject of the new birth to that of salvation. Now explain and apply those beautiful and blessed truths contained in verses 14 to 21, including the words, "God so loved the world, that He gave his only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life." Read carefully the chapter on Reformation and Regeneration, T.C.R.

No. V.

1. What were the three general captivities to which the descendants of Israel, in the course of their history, were reduced? Name the countries where, and the peoples and kings to whom, they were captive. Also the date and duration of each captivity.

2. How and by whom were their deliverances effected? Was there any case in which the captives never returned?

3. Give the spiritual meaning of captivity and of deliverance from it.

4. Also, of the several countries in which the children of Israel were captives.

5. Explain as far as you can, the spiritual meaning of these captivities, singly and in connection, in their relation to the states of the church in general, and to the regeneration of the members of the church in particular,

For the historical facts read carefully the Bible itself. For their spiritual meanings, see A. E. 811, A. C. 9164, 1502, &c.

SWEDENBORG'S WRITINGS AND CATHOLIC TEACHINGS.-The following notice of this publication is taken from the Clackmannanshire Advertiser:—

That Swedenborg and his writings are now beginning to attract more attention than formerly in the literary and religious world, is abundantly evident from the Bumerous notices of them which have appeared in the periodical press within the past few years. The little work before us, owes its existence to a series of such notices which appeared in the Old Church Porch for eight successive months. These articles were written by the editor, the Rev. J. W. Bennet, Vicar of Froome, who, a few years ago, rendered himself so notorious by his attempts to introduce Popish practices into the church of St. Barnabas, Knightsbridge. The magazine is devoted to the interests of the High Church, or Tractarian party in the Church of England. The editor speaks very highly of Swedenborg as a man of learning and piety, but he was, nevertheless, in his view, a heretic, because he did not sit in the Old Church Porch. He endeavours to show that the doctrines he taught are opposed to the "Catholic teaching of the church." The distinguishing peculiarity of this clever little work is, that it fights the Vicar with his own weapons. Authorities in his own church are brought forward in opposition to his views, and in defence of Swedenborg. In illustration of this, we have only room for the following brief extract :—

"With respect to the doctrine of the Tripersonality, Swedenborg certainly regards it 23 Tritheistical. Even the writer in the Old Church Porch observes: 'the Catholic doctrine is, that each person by himself is God and Lord; and each person by himself and in himself possesses every attribute of God.' If this be the case, then each by himself and in himself possesses self existence, for self-existence is one of the attributes of God; the Father possesses self-existence, the Son self-existence, the Holy Ghost self-existence: and these three self-existences are declared by Bull, Waterland, Pearson, and others, to be three Gods. There is nothing unusual in the circumstance, that in refuting the remarks of Swedenborg upon this subject, the writer should himself furnish an example of the truth of what Swedenborg had stated. Take another instance! Bingham and Sherlock both maintained that the Father, Son, and Holy Spirit, were three distinct divine beings, three distinct substances, three distinct minds, three distinct epirits. Dr. South denounced this as open and avowed Tritheism, and the University of Oxford confirmed his declaration.... The doctrine of Swedenborg is, that there is one God, and this one God is the Lord Jesus Christ, and hence that in his person dwells all the fulness of the Godhead bodily, viz.: the whole Divine Trinity of Father, Son, and Holy

Spirit. There is thus a Triune God, to whom, as already seen, the Scriptures bear witness."

It is ably shown throughout this little book, that the Old Church Porch is not so strong as this Vicar imagines. If a house divided against itself cannot stand, so, we think, neither can a porch. We have read of a party who took refuge in an old church porch during a thunderstorm, when a portion of it fell and severely injured a number of them. We fear the porch of this Vicar is not more to be depended on, and we would advise every one to examine well its strength before committing himself to its protection. Whether the New Church Porch be of suffi cient strength to encourage us to venture under its roof, is also deserving of serious examination, and we hope that some of our most talented Scottish Divines will give their serious consideration to Swedenborg and his writings, and discuss them in the light of Eternal Truth, the Word of God, and not as this Vicar, in the light of what he calls "the Catholic Church." We agree with Ruskin, that we might as well speak of the authority of a morning cloud, as speak of the authority of the Church. "There may be light in it," he says, "but the light is not of it; and it diminishes the light that it gets, and lets less of it through than it receives, Christ being its Sun." Apart from the controversial nature of the work, it presents a brief but clear view of the doctrines peculiar to the New Church, in regard to the Holy Scriptures, Trinity, Atonement, Resurrection, nature of Heaven and Hell, the Second Advent, and kindred subjects. To all who are anxious to know what these doctrines are, without much trouble or expense, we would cordially recommend this neat little volume.

DR. BRINDLEY has favoured the Birmingham people with his opinions of Swedenborg's Views on Heaven and Hell, and on Marriage; pronouncing such views as absurd and unworthy of belief. He had not many hearers. The worthy Doctor seems to have worn himself out on the subject of Swedenborg.

THE NEW CHURCH BANNER has not come under our notice, nor are we sure that it has appeared.

Inquiries and Suggestions.

BOOK SALES IN THE CHURCHES.

To the Editor.-Sir, It seems to be the practice in some of the Societies, to make sale of the books in their places of worship on the Sabbath; and such practice does not appear to be deemed in the least disorderly or improper. Surely this must arise from want of due consideration and reflection; for no Minister or Leader, or Committee of a Society, if they thought a moment on the subject, would allow it. The church is a place for worship, and not a place for barter and sale, even though it be the sale of New Church Books. This practice prevails more particularly, I find, in the Sunday Schools, and even in those connected with the Sunday School Union, which ought certainly to be model schools. Is it not seen that the example is pernicious, and must, in a greater or less degree, have the effect of perverting the good intended to be performed by such establishments? Everything connected with such proceedings must produce a secularizing feeling with respect to the Sabbath; and instead of the Teachers assisting in the legitimate objects of their schools, they, perhaps, go there speculating on the day's sale they may make. I should like to know the opinions of our friends upon this subject.—Yours truly,

Q

Ir is a happy state for man, when, trusting in the Lord, he has learned to live contented: when he has learned in quietness and confidence to commit his way unto the Lord, doing His will and taking no thought for the morrow: when he not only believes, but knows-daily “ tastes and sees that the Lord is good, and that blessed is every one who trusteth in Him." (Ps. 34). This is man's best and happiest state. To realise this blessedness of heart and life, is the very end of religion, and the only certain proof that our religion is true and sincere. heaven upon earth, for the kingdom of God is within: and it "is righteousness, peace, and joy in the Holy Spirit." It is eternal life already begun, for he who rests and delights in the Lord, abides in Him who is the resurrection and the life, and he shall never die. It is a state of genuine and constant worship; for he who trusts in the Lord is always looking to Him in childlike dependence and submission-living, breathing, acting, only from His will and pleasure. This is to worship the Father in spirit and in truth. For the soul's life is become a living active desire to cherish the divine presence with the fulness of its love and wisdom. This is to pray without ceasing, and such prayer may find fitting utterance in the inspired words of the psalmist God be merciful unto us, and bless us, and cause his

face to shine upon us."

To worship God in truth, we must know Him in truth: know Him as He is, that we may ask according to His will. For how can we

* "God be merciful unto us, and bless us, and cause his face to shine upon us." -Ps. lxvii. 1.

NO. XXI.-VOL. II.

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offer reasonable and acceptable service to an unknown God? Or if we form mistaken notions of God, our worship must be defective and unprofitable. For instance, if our conceptions of God be such as to beget servile fear, our worship will want freedom, which is its life. Or if we divide the Deity, distinguishing three Divine persons, each of whom is to be regarded as very God,―our interest will be divided, and our thoughts distracted, which will prevent that full and entire devotion of soul which is essential to genuine spiritual worship. But if, rejecting" the traditions of men," we will acknowledge the One true and living God who is revealed in the Word throughout,-who is declared in the Law, in the Prophets, and in the Psalms, and who is brought forth manifestly to view in the Gospel,-there can be no uncertainty as to the object of our worship, or as to the kind of service which we are to render unto Him.

Admit that we have faculties to know and to love God, and that it is in our power to desire to know and love Him; and who will deny that he has this freedom of willing and thinking, though many pervert it to selfish ends? Let this be admitted, and is it not a proof that God is love?

For what is there belonging to the creature which is not the gift of the Creator? Or what faculty can there be in man, which does not exist originally in God in infinite purity and perfection? The Word plainly teaches this, that God is life itself, and therefore love itself; that He formed man a free and rational creature, to receive and possess life from Himself, and thus gifted him with a capacity for the enjoyment of all the blessings of love, wisdom, and goodness to eternity. We read in Genesis: "God created man in his own image, in the image of God created He him; male and female created He them." "The Lord God breathed into his nostrils the breath of lives and man became a living soul." How expressively does this language describe, -as only a divine language could describe-the nature of the Divine Love by its effects in creation. All love is diffusive, and active for good. This we behold in perfection in the love of God. "The essence of His love is to love others out of Himself, to desire to be one with them, and to make them happy from Himself." (T.C.R. 43). Hence in the beginning God created heaven and the earth; and then formed man to dwell in it, and to multiply, that there might be an endless succession of inhabitants for both worlds, the earthly and the heavenly. He formed man in His own image, to become a god-like creature, who could intelligently perceive the delights of His Divine Wisdom, and affectionately cherish His Divine Love, and practically