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against the canons of political economy and the organization of charity." Such are the words of Miss C. E. Stephen in the opening paragraph of an instructive paper on this subject in the January number of the Nineteenth Century.

Love is stimulative of thought, and thought inspired by affection is fruitful in resources. The more than questionable good of some modes of charitable effort has led to the adoption of others in which failure is next to impossible. "By degrees one and another here and there are finding out simple, harmless, priceless boons which can be given with an open hand and a generous heartboons which are twice blessed' in the delight_they_afford to him that gives and to him that takes: such gifts as we should not be ashamed to offer to our most honoured friends." Among the gifts enumerated are flowers, pictures, toys to sick children, etc. etc. "Another such simple but fruitful discovery has been made by a lady, who, last summer, engaged a little four-roomed cottage, close to her own garden-gate in the country, and in it received in the three summer months a succession of children from the crowded parts of London, in batches of six or seven; each batch under the care of some hard-working person, known to the children's parents; each little batch staying a week in the country, 'on a visit to a friend, like other people,' and returning home loaded with little gift - books, toys, little shawls, flowers, cakes, and fruit' these last being little remembrances from kind neighbours, who, by the hostess's wish, abstained from giving money to the children the object throughout being to avoid making it a 'charity business,' and to preserve the idea of a simple visit." The transition from children to adults is easy and natural. Hitherto we have visited the poor at their houses, and provided for them in hospitals and asylums of various kinds. The reception of them occasionally in the houses of the rich, and the exercise towards them of a kind and unostentatious hospitality would, in the estimation of Miss Stephen, bless both the recipients and the dispensers of this generosity. But this would only be possible by the cheerful and sympathetic co-operation of the servants; and in this the writer sees one of the most hopeful features of the scheme. But

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this, which is morally hopeful, is at first glance most difficult. Many mistresses would say, if they spoke out quite honestly, 'How can we let our servants exercise hospitality when we don't speak to them ourselves once in a month, except to give necessary orders, and when we don't half trust them, and want all their time for ourselves, and have much ado as it is to keep their friends and followers out of our kitchens?' But," continues Miss Stephen, "is not this state of things in itself a great evil? and would not the very fact of joining in a common effort of hospitality be the best cure for it?" But might there not be a difficulty on the side of the servants? "I believe," writes Miss S., "that if the mistresses wished it, nothing would be easier. believe that we can form but a faint idea of the amount of power and will. ingness to help which is latent in the vast army of women-servants who fill the houses of the comfortable classes. I believe few mistresses know half the acts of kindness which are done downstairs, the signs of an amount of kindly feeling which, if recognised and encouraged and directed by the mistress of the house, might blossom into quite incalculable usefulness. And what hinders this recognition and sharing in each other's efforts? Whence comes the strange distance and deadness which has crept in between the two branches of our households? No doubt it is owing to many causes; but the chief of them seem to me to be want of thought and want of a common object. If mistresses would give as much thought to perfecting their relations with their own servants as many of them now do to benefiting the poor, they might bring about more improvement, and a more spreading self-multiplying blessing than any one who has not tried it would dream of." The suggestion thus made might, and doubtless would, involve difficulties in their accomplishment, but they show a desire to arrive at "a more excellent way" of discharging the "debts of charity" than is usually attempted. They open up, too, the prospect of culture and usefulness in the household, and are in keeping with one of the Divine statements to the righteous in the description of the judgment to which all will be subject, I was a stranger, and ye took me in."

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THE GOSPEL OF PEACE.-The angels' judgments, and no limits to their song, Glory to God in the highest; hatreds." and on earth peace, goodwill toward men," was the subject of a discourse by Dean Church in St. Paul's Cathedral in connection with the Advent celebration. After remarking, "The Gospel is a message of peace, "the preacher said, "I am afraid that in not a few who hear such words they may even raise a smile. They will think of the course of history to this hour, and ask whether it does not furnish a comment of the most supreme irony on the words and claims of the Gospel of peace. These words introduce a lengthened description of the unpeaceful condition of professedly Christian society, from the distracted and disturbed souls of men to the wars and conflicts of nations professing to be guided by the religion of the Saviour. Still "the Gospel was an innovation and revolution in the moral standards of the ancient world. The ancient world had noble, if imperfect, ideas of courage, of justice, of friendship; but it looked upon war and conflict as the natural field for the highest virtues. It was a great reversal of all accepted moral judgments when the teaching of the Gospel put in the forefront of its message God's value of peace and His blessing upon it; when it placed peace as a Divine and magnificent object to be aimed at and sought for with the earnestness with which men aimed at glory. It is a truism that Christianity is a religion of peace. It is also a truism that Christians have often made it a religion of quarrels, persecution, and bloodshed, and that custom makes us strangely insensible to the anomaly of a religion of peace, compatable with strife, tolerant of litigation, patient of war. What is the position of Christ's disciples in this world of bitter enmities and constant conflicts? "We cannot,' "" says the preacher, "stop heresies, schism, divisions; we cannot chain down party spirit and make men fair; but at least in these inevitable differences of thought and conviction we can take care of our own hearts; we need not be unfair because others are; we need not be bitter because others are; we need not forget our own shortsightedness, our preju dices, our own obligation to the great law of charity and justice, because others have no misgivings in their

LONDON MISSIONARY SOCIETY.-The Monthly Chronicle of this Society speaks in hopeful terms of the progress of most of its mission stations. Africa is an exception. The unsettled state of the natives, the war fever with which large numbers of them have become afflicted, and their threats to exterminate the whites, have placed the lives of the missionaries in great danger, and entirely interrupted their work. Writing from Kuruman at the end of October, Rev. Mr. Wookey says: "Our active mission-work has been almost at a standstill; but Kuruman mission-station is unhurt, and all through these trying times it has been a place of refuge for all, both Europeans and natives, who have sought protection in it. In other districts very many of the people connected with our stations and churches have been mixed up with these disturbances in various ways. Some of them have been ringleaders in cattlestealing, in threatening the lives of Europeans, and in stirring up the warspirit in the villages and towns."

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To the missionaries the settlement of the country and the character of the residents to be sent out by the English Government are questions of supreme importance. If we are to extend our empire, and take these tribes under our protection, it is important that the governors be men of moral as well as intellectual culture. On this subject Mr. Wookey writes: "Had we a good paternal government, wholesome laws, and justice equally meted out, we believe there is a bright future in store for the Bechuanas. They would make rapid progress. Our institutions would have ample scope for growth and development; our Churches would be stronger and purer; and our whole work as missionaries would assume a new aspect."

NEW ZEALAND.-We learn from the Auckland Weekly News that Mr. Edgar continues his services in Lorne Street Hall, and that his sermons are published fortnightly in the pages of this paper. A charge is made for this publication, which is met by voluntary subscriptions. Two of these reports have been sent us by a correspondent. Although not avowedly of the New

Church, the sermons are fully imbued with New Church sentiment. The two sermons sent us are on the Christian Life, and are in complete agreement with Swedenborg's "Doctrine of Life for the New Jerusalem." In the introduction of the first of these, on "Growth in Grace," Mr. Edgar says: "There is an unconscious logic in the human mind which necessitates some measure of harmony among all the leading conceptions of religion which we intelligently and honestly entertain. The whole of our religious belief and practice is moulded by the convictionso eminently scriptural-that the only possible heaven here or elsewhere is goodness, and the only possible hell badness. It has been finely said that the reward of virtue is more virtue; the punishment of vice more vice. This truth appears in a forcible light when we reflect that heaven is where God is, because He is perfectly good; that the supreme blessedness is of the pure in heart, because being in His likeness, they see God; and that the supreme command is to be perfect as God is perfect, because in that way alone can the command of duty coincide with the promise and hope of blessedness."

INDIA.-The Morning Light of February 15th publishes some particulars from a letter of Rao Bahadur Dadoba Pandurung to the secretary of the Swedenborg Society. The writer expresses his gratification at hearing of the response in money contributions for the publishing of the "Heaven and Hell;" and though personally inclined to the Marathi as a more cultivated language than the others, yet recommends the selection of "the Hindi language, which is the vernacular of the Hindus, who form the predominating population even in those northern provinces of India, and which is more or less understood even by the Mahommedans themselves." In connection with this recommendation he makes the following statement respecting himself: "For several years past I have continued to be the examiner in Hindustani as well as in Marathi at the matriculation examination of the Bombay University." And referring to the great expense of translation and printing, he says, "I sincerely wish I had my own means and younger days to enable me to render this kind of service to the Society

without subjecting it thereby to any amount of expenditure whatever." Referring to the circulation of his Reflections" among the missionaries in India, he says, "From what we know of the missionaries in India, I have reason to apprehend that your hope is somewhat misconceived, or perhaps too sanguinely conceived, when you say that the copies sent to them will lead to more than a passing interest in the doctrines set forth in them. These doctrines, on the contrary, I fear, may lead them to try to suppress rather than any way to bring them to light, as new intruders in a field which they have enjoyed undisturbed for years and years; for, so far as I am aware, I have not seen any notices of my book taken either by the missionaries or by their journals on this side of India. They may have been taken, perhaps, in Calcutta or Madras, but I cannot assure myself even of this fact.”

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The following will not fail to interest our readers : Your Society will, I trust, be exceedingly glad to learn that a very large meeting [of the Theistic Association], perhaps the largest, as one of my friends informed me last evening, that was ever held in that Maudir (a temple dedicated to the service of one God alone), consisting chiefly of the alumni, new and old, of our schools and colleges, was held to hear a lecture delivered by a learned and influential Brahman, Rao Bahadur M. G. Renade, a very able English scholar, and a native judge, on the subject of my 'Reflections on the Works of Swedenborg.' trary to my own expectation (I was not present), and that of the whole audience, who purposely gathered there in the expectation of hearing some unfavourable criticism on the book, which sets forth a new and favourable view of Christianity according to the doctrines of the New Church, of which they had perhaps never heard even the name, the lecturer spoke, I am told, eulogistically of the book and of the doctrines set forth therein, assuring the whole audience that the book was confirmed by his own conclusions which he had previously formed on the several points, which he briefly enumerated from it. Such an unexpected proceeding, which took place only on the evening of Friday last (January 3rd), will, I trust, have the effect of creating an additional interest in our cause. detailed report of the proceedings of this

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meeting is to appear in a vernacular gradually accumulate all that exists paper devoted to the cause of this temple in the way of translation by Swedenon Sunday next." borg, and thus possess an important help towards a New Church version of the Holy Scriptures. H. BATEMAN.

Mr. Dadoba Pandurung finally announces his intention of inaugurating the year 1879 by the foundation of a SWEDENBORG LIBRARY in Bombay, and looks forward to the members of the NEW CHURCH COLLEGE CHAPEL.Swedenborg Society and of the New A short course of five lectures has been Church generally to aid in the shape of given here by Cuthbert Collingwood, contributions of books and periodicals M.A. Oxon., which have deserved far for the replenishing of such an institu- larger audiences than have attended tion, "which bids fair, in my opinion," them. he says, "to create a demand for such publications, and thereby to create an interest in India in the doctrines of the New Church." The Swedenborg Society and the Missionary and Tract Society of the New Church have already responded to this praiseworthy effort by granting a set of their various publications. Mr. Speirs will be glad to receive and forward any donations which the liberality of private persons may make.

MANCHESTER AND SALFORD MISSION ARY SOCIETY.-Week-evening lectures have been continued by this Society in some of the churches in the immediate neighbourhood of Manchester. The ministers employed have been Revs. P. Ramage, C. W. Wilkins, and I. Tansley. Some of the lectures have been reported in the local papers. One by Mr. Tansley at Rhodes, on "Science and the Bible," was given at considerable length in the Middleton Guardian. Short notices of other lectures were also given, so that the attention of the public was drawn to them. The subjects discussed were such as are usually presented in New Church missionary services; and the attendance, though varying, was on the whole good. The Societies visited were doubtless strengthened by the service.

NEW CHURCH BIBLE SOCIETY.-As a preparation for a translation of the Divine Word in the light of the New Church, it has been judged important to collect all the passages cited by Swedenborg in his Writings. To this end our friend Mr. Beilby of Nottingham has kindly contributed the texts rendered by Swedenborg in the "De Coelo et Inferno" from the Gospels and the Apocalypse. If other New Church scholars would devote a part of their time to this work we should

The first-"What think ye of Christ ?"-was delivered on Sunday evening, January 19th. It was an admirable exposition of the fundamental truth of Christianity, the unity of the Godhead in the person of the Saviour. Dr. Collingwood's lecture possessed the very great merits of being at once brief and comprehensive, deep and lucid, scholarly and popular. The second lecture-"On what Principles. are the Sacred Scriptures written ?"was a clever and conscientious account of the wonders of the Word. It clearly displayed the great truth that the Bible differs from all other books, not only in having God for its author and salvation for its end, but also in containing a word within a word, a spiritual sense within the letter, united to it by correspondence. The third lecture, delivered on the 2nd February, on "What must I do to be saved?" demonstrated the duty of combining charity and good works with faith, and showed the utter worthlessness of faith alone in the matter of salvation. The fourth lecture, entitled "How many Bodies have we? was an excellent discourse on the resurrection from the dead and the natural and spiritual bodies. It not only gave the New Jerusalem doctrine of man as a spiritual being as well as a mortal creature, but gave it in a new manner. Socrates and Plato amongst ancient sages, as well as George Eliot amongst modern writers, were laid under contribution as furnishers-forth of human notions about man and immortality. The Divine Word and the apostolic teachers were, however, shown to supply the real feast of reason-the appropriate mental pabulum to the soul hungering and thirsting after righteous judgment in this matter. On Sunday evening the 16th of February Dr. Collingwood considered "What is meant by the New Jerusalem in the Apocalypse?” Trac

ing the spiritual course of man from the most ancient times to the present, he showed that a long, sad, falling off from pristine purity terminated when Jehovah came into the world to save His people from their sins. At the time of the Lord's Advent a new state commenced. Degeneration of the race was stayed; regeneration began. Beginning with a few, the new influences from the glorified body of the Redeemer extended gradually to the many. Jerusalem, which had become ruined by sin, was being rebuilt by righteousness. The Jerusalem which was in bondage with her children had been the city of the solemnities of that typical Church, which was all that remained as a medium of spiritual life upon the earth when Jehovah visited it to redeem His people. Jerusalem had become the symbol of the Church as to doctrine and as to worship long before her fall. Therefore a new Church as to doctrine and as to worship was to be symbolized by the New Jerusalem seen by St. John as coming down from God out of heaven. A divinely-constructed habitation for God upon earth was to take the place of that traditional system of doctrine and worship erected by human builders. Jerusalem the Golden" was gradually to supersede that carnal Jerusalem of which not one stone was left upon another which had not been thrown down. Dr. Collingwood handled his glorious theme with consummate skill, and concluded his short course of New Church theology in a discourse full of beauty and eloquence.

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ASHTON-UNDER-LYNE.-Mr. J. Robinson of Manchester preached two sermons here on Sunday 22nd December 1878. The occasion being the completion of a new wing which has been added to the original building, and which comprises two large class-rooms, with cellaring underneath. The rooms will accomodate 150 more scholars. The lower room is intended for infant classes, while the upper room has been specially fitted for meetings and lectures, being supplied with backed-seats, desks, chemical-table, blackboard, etc. The structure is similar in design to the main building. The erection, which is in every way substantial and convenient, will prove of eminent value to the Society. Along with this addition it

was found necessary to make other changes and improvements, and not the least has been, heating all the rooms with hot water, which has proved a great boon during the severe weather. It has also been found necessary to put the church in thorough repair, to have it painted and otherwise improved. To meet some of the liabilities which had been thus incurred Mr. Robinson preached a sermon in the afternoon on "The Higher Education of Man ;" and in the evening on "Christmas Offerings.' Collections were made amounting to £20.

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BARNSLEY.-The Barnsley's Chronicle of February 1st gives, from a correspondent, the following report of a visit to this town by Mr. Gunton: "R. Gunton, Esq., of London, delivered two lectures in the Temperance Hall on Thursday and Friday evenings to good and very attentive audiences; and on Sunday last he preached two sermons, which were better attended than even the lectures. The subject for the morning service-'The Sin against the Holy Ghost'-was very highly spoken of, every one whose opinion was asked giving it the most unqualified praise. Though the explanation of this solemn textMatt. xii. 13—was entirely new to most of the hearers, it was felt to be the true one, they said. The lecturer said this fearful sin which cannot be forgiven is not any isolated act, but that it consists of such a state of engrained indurated wickedness against light and knowledge as renders it impossible for the good and the evil to be separated without the destruction of the man himself. Corresponding, as their state does, to a virulent cancer which has struck its fibres so deep into the body, and even to the very vitals, that cure is impossible save by death only. True, and it remains true that all sin can be forgiven if repented of, but that is exactly the condition which it is impossible now to perform. The man cannot repent, and therefore cannot be forgiven. The lights of heaven within the soul only go out one by one, but if we persist in wrongdoing the time comes when the last goes out, and evil finally triumphs over the very life of good. There is then no friend of God to open the door. He knocks, but there is no response, save an inward hissing of hate and a certain fearful looking for of judgment. This

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