Truth or faith may be compared to the seed: but goodness or charity to the germ within it. However perfect may be the form of the seed; whatever pains may be taken to plant it in a good soil and favourable atmosphere if the germ be defective, it will only moulder and rot. Accordingly, the Church, as it became destitute of goodness, lost the truth: the weeds of false doctrine quickly overspread the soil; but the heavenly seed perished. Again: Truth or faith may be compared to a beautiful angelic form, in the attitude of just mounting froin the earth, pointing with one hand towards heaven, and offering the other to lead us thither: but goodness or charity may be compared to the principle of angelic life. If this be wanting, we may be delighted with the form, but it will never advance with us towards that state to which it points; it will prove to be merely as a statue of cold marble. Again: Truth or faith may be compared to a clear running stream of pure water, and goodness or charity to the principle of genial warmth which occasions its fluidity: but truth or faith alone, may be compared to the same stream when winter's northern blasts have stopt its flowing, and hardened it into ice; in which state the cattle can neither wash themselves in it, nor allay their thirst thereby. A code of doctrines which induces merely the exercise of the understanding, without affecting the heart with goodness, or which teaches that faith alone is the all of salvation, may be compared to a feast unto which we are invited. We enter a room expensively furnished and brilliantly decorated: the tables of costly wood, well laden with services of massive silver and vessels of pure crystal: but, when the covers are removed, instead of delicious viands, we behold nothing but the mouldered and mouse-eaten remains of some former feast, and instead of regaling on dainties, we retire sickened with the sight and smell of filth and corruption.

It is because charity, as the life or soul of true faith, is the grace that saves, that the performance of good works is so inculcated in the Word. Were faith alone sufficient for salvation, good works might be dispensed with; but since it is charity'that must render us fit for the kingdom of heaven, and that cannot exist except as it comes forth into the outward life, therefore the Lord mercifully desires, that his commandments should be obeyed, as well as known. And because every act of genuine obedience is in its essence love-love to God or the neighbour; therefore the new commandment which the Lord gave to his disciples was the summary of the whole law: "Love one another."

By the Primitive Christian Church, the distinction and relation

between charity and faith were known and acknowledged; but in its degeneracy, it has disregarded the living principle, and trusted for eternal life to faith alone. And what is now to be seen as the result of this? What could be expected but divisions and desolation? The light of truth has departed, and men are disputing and disagreeing about the phantoms of their own creating. That Mercy, however, which is from everlasting to everlasting, has caused light to shine in the midst of this darkness. The sun of righteousness has arisen, and, in a glory that dispels all the shapeless progeny of a benighted imagination, reveals again the heaven-born grace-the charity that saves. The glorious form of doctrinal truth in which she now appears to bless the world, sheds heavenly light into the understandings of men; while to the spiritual mind, she utters things ineffable to natural thought. Happy, thrice happy church, that, rejoicing in this light, hears the truth that charity speaks, opens her heart to her heavenly sphere, and follows her into the regions of love and purity!

Must we dim this cheering scene, by returning to look at the infatuation that keeps some of our fellow-Christians from following the directions of truth, now so invitingly, and in such clearness given, even while they acknowledge its descent, and are rejoicing in its light? Can they see that it is Goodness which has come down to address them in the language of Truth; can they open their understandings to the instructions of such wisdom, and yet remain with their hearts not softened into benevolence, and with their actions unrectified by its influence? Can the belief of New-Church truth ever become profaned into a principle of faith alone? Can charity, the life of every atom of its infinitely varied particulars of doctrine, be passed by, and these be regarded and used merely as a fund of inexhaustible amusement? Alas! What weakness, what wickedness, is not the folly of depraved humanity equal to ? What does the past and present condition of not a few societies, formed by the bond of New-Church faith, testify? Whatever purity of doctrine there may have been to boast of, must we not conclude, that faith alone has been too much used as the bond of union ? The importance of charity as the living principle of doctrine, and hence the essence of every regulation and action of society, has not been sufficiently felt. Faith, rather than charity, has been too much regarded as the qualification for membership. The dissemination of truth, little as has been effected therein, has been more attended to and hoped in, than the spreading of goodness. Forms, however neglected they have been, have too much supplied the place of substance. Thus have New-Church Societies exhibited, in many in

stances, the spirit of the fallen Church, and of course have shared in the disasters which mark its overthrow. Let the old leaven be cast out: let the renovating influence of holy love or charity be unobstructed in its way through all our institutions, and into every department of every association formed and then, while false doctrines are being broken up and dispersed, the Church of the Lord shall remain secure. True faith, enlivened by genuine charity, shall cause it to abound in the fruits of righteousness and peace. While the Christian Church, in its fallen condition, is splitting itself into shreds by various conflicting doctrines, which act upon its moth-eaten substance like teeth of iron pulling in all directions; let it be the great effort of the New-Church to give flexibility and strength to its texture by the penetrating diffusion of the oil of holy love; that the tabernacle of God may be with men, that He may dwell with them, and be their God, for ever. T. C.

FAITH AND LOVE.

In the present age, faith is considered as the all in all of Christianity, and love is esteemed only as the effect of faith; when yet, strictly speaking, love is the originator of faith in the human mind, and as such is entitled to pre-eminence. Mark their difference! ye shall know them by their fruits.

Men professing faith, being injured, or taking offence at some imaginary slight, have pursued their brethren with implacable hatred and resentment; nor would they listen to any terms of reconciliation. But men of love overlook innumerable real faults, "suffer long, and are kind." Love cannot bear separation from a brother, but pants for union. Love never pleads, My feelings, my character, the opinion of my friends, &c. &c., but in one generous effort quenches every particle of anger. Love is always full of mercy and good fruits, and eternally forgives.

Men professing faith, often misrepresent the actions of others, blast their reputation, attribute motives to them which they never cherished, and violently drive them from church-communion and the useful offices they held. But men of love always put the best construction on the conduct of their erring brethren, being tender of their character, and suppose them to be actuated by more excellent principles than are externally apparent.

Men professing faith have murdered their fellow-creatures, have

ravaged their country, burnt their cities, and spread desolation and misery all around. But love views with horror these gross violations of humanity: love stretches out her hand to save, but never to destroy, men's lives. Charity bestows, but never plunders; fertilizes, but never desolates. Charity, we therefore maintain, is incomparably more useful than either faith, or hope, or both. For, supposing them to be genuine, they are generally confined to the bosoms where they exist. But love naturally overflows the vessel in which it is contained, and its larger influences refresh all around. Unanimity, peace, joy, and happiness, are the blessed fruits of charity.

Faith, we grant, is highly eulogized in the Epistle to the Hebrews: bat it is chiefly in a passive sense. We assert that love is more useful to the world at large than is faith. It is more important, that Christians love one another, than that they believe all the minutia of Divine Truth. Faith, unless guided by, and worked under, the influence of love, will render no service to the community, and should it be worked by bigotry, ignorance, or false zeal, as in the case of Saul of Tarsus, it might prove detrimental to true religion and human happiness. Furthermore, the world can be no competent judge of our faith, whether it be sound or unsound. The unbelieving seldom examine (except it be to find fault) the oracles of truth: they cannot, therefore, understand the quality of faith professed by the Christian. Being inclined to evil, they are very susceptible of erroneous and unfavourable impressions. But with respect to our love and charity, the case is widely different-they can easily judge of this.

Another line of distinction between faith and love is this:-That a man under the influence of faith, may be very zealous to persuade others to believe as he believes, without ever designing their eternal salvation; whilst a man influenced by love, seeks not his own honour or self-interest, but the holiness and happiness of all around. It is not so much his intention to bring all to believe exactly as he believes, as to love the Lord his God supremely and his neighbour affectionately: for though, in articles of minor importance, they differ, still they rejoice, that where love is the predominant principle there is a fair prospect of salvation and eternal felicity. Love or charity is a grace so excellent and so unexceptionable, that there have been no controversies in what manner we ought to love one another, or whether we ought or ought not to cultivate the principle of love for our fellow-creatures: but with regard to faith the case is quite the reverse; on this subject the controversies have been unsatisfactory and endless.

Finally, That man must have a stupid, thoughtless, unfeeling heart,

"See

who is not inflamed by the display of love, when it appears arrayed The heathens were not so much in heavenly beauty and simplicity. struck with the faith of the early Christians as with their love: Love, like the sun, sheds how these Christians love one another." its genial and vital rays on the moral world; but faith, like the moon, It never produces the same happy though often seen, is seldom felt. effects on mankind, as the sun. Soon is the soul stopped in its career Love gives faith all of usefulness, unless it be animated with love. its life, vigour, and activity. 'Tis love which animates, binds, unites, cements, and gladdens families, rendering glory to God in the highest, peace on earth, and goodwill to all mankind. Love, diffused through the earth, would make it resemble heaven; yea, paradise would be restored. Oh then, ye New-Church Christians, let brotherly love continue! So, shall we at last enter that blessed abode, where the God of faith and love for ever reigns as King of kings, and Lord of lords.

"For ever there, this holy fire

Shall our affections raise,

And sweetly all our souls conspire

To sing Jehovah's praise."

Liverpool, August, 1837.

R. G. S.

AN EXCURSION THROUGH THE HEART OF

SWITZERLAND,

ACCOMPANIED WITH SPIRITUAL REFLECTIONS.

In the summer of 1824, I made an excursion through one of those to have used central regions of Europe, where nature appears every effort to display all the beauty, sublimity, and magnificence of her scenery, and, within a circuit of about five hundred miles, to assemble every thing grand and majestic that can be exhibited to the natural of man. This excursion is annually made by numerous eye travellers, who delight in contemplating the majestic beauties of creation, as displayed by the Divine Hand in the regions of nature. On this excursion, every kind of scenery is exhibited to the eye, from the fruitful plains of Alsace, along the banks of the Rhine, the most beatiful river of Europe, through the valleys and gleus of Switzerland, to the lofty Alps, whose summits are capped with eternal snows. The mind which has never been roused seriously to reflect on the objects around it, is here compelled to throw off the lethargy which benumbe