on less conscientious grounds-as a religious plea for religious indifference.

The relative importance of external and internal worship is placed in a clear light by Swedenborg. "All external worship," he observes, "is a formality of internal worship, for the internal is the very essential, and to constitute worship from that which is formal without that which is essential is to make the internal external: as, for example, supposing a person to live where there is no church, no preachers, no sacraments, no priesthood, if it be asserted that such a person cannot be saved, or that he cannot be principled in any worship, when nevertheless he may worship the Lord from what is internal, this is to mistake the essential of true worship. It does not, however, hence follow that there should be no external worship; for they who make it an essential of worship that it proceed from a principle of love and charity, are nevertheless careful to observe the ceremonies of external worship in attending the church, in partaking of sacraments, in hearing sermons, in repeating prayers, in observing festivals, and other things of a like nature, which they do with much diligence and attention, but still they do not make the essential of worship to consist in such things. In the external worship of such persons, by reason that it is influenced by what is internal, there is a holy and living principle, whereas in the external worship of persons who prefer formalities to essentials there is no such principle; for it is the very essential itself which sanctifies or vivifies what is formal or ceremonial" (A. C. 1175).

This, however, is not the only point of view in which we wish the present subject to be regarded. We desire also to show that the kingdom of God, in itself a state of righteousness, peace, and joy, must effect its entrance into the mind by its own inherent power, and be received for its own intrinsic excellence, exclusive of all adventitious circumstances-all merely human considerations and influences. Our religion is not always what it appears even to ourselves to be when surrounded by a sphere of favouring influences. Before we can form a just estimate of its presence and power within us we must know it apart from all outward or extraneous motives and circumWe must know it when we retire within ourselves and lean for support or comfort on the strength of our own convictions and the warmth of our own affections. We must judge of it by what it enables us to feel and what it prompts us to do when we are left most fully to our own freedom, and more particularly when there are

stances.

inducements to feel and to act otherwise. Religion is only real when it exists within us as a ruling principle, governing the understanding and the heart. But how is it to become so but by the diligent use of means, especially of the Word of truth, by seeking an intimate acquaintance with our own hearts, observing the workings of our own minds, and guarding against the violation of the Divine law? Those whoare never moved by religious feeling except when under the influenceof external excitement, who have no convictions but from outward persuasion, no action but when carried along by the current of general activity, can have little of that kingdom which cometh not with outward show, but only through the inward thoughts and affections. of the mind. All that man and outward things can do is to act upon the external and stir it up to co-operative action with the internal. But life and the renewal of life come entirely from within. The change which is effected in the soul by the power of religion is essentially a vital change, a living process, and is as distinct from, and as far above, all the operations and effects of human power as the process of vegetation is above the power and distinct from the labours of the husbandman. This affords an illustration of what can be effected by outward agencies, and what must be done by inward Divine operation. In regard to vegetation, the human agent can clear and cultivate the ground, sow the seed, and comply generally with the conditions on which success depends. But vegetation itself is an operation of life from within, or from above, and can only be effected by Divine power. The outward conditions are necessary for the successful operation of life from within, but constitute no part of the power or process of development. Spiritually, the human agent may remove the weeds of error and sow the seeds of truth, and he may supply the outward means favourable to growth. But the truth. inseminated, like seed sown in the ground, can only germinate, and grow, and produce fruit by the presence and operation of life from the Divine Sun. In the Word, therefore, the essential process of regeneration is described as being beyond all human power, and in itself above all human comprehension, and as being carried on by an inward invisible operation. "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" (John iii. 8). "So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the

earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear" (Mark iv. 26-28). In these words the Lord plainly teaches that regeneration is a Divine work, a new birth, a development produced by life operating from within, silently going forward both when man sleeps and when he is awake. For when the truths of heaven are once sown in the good ground of an honest heart they spring up and grow in all states of the mind, whether the thoughts are immediately directed to the concerns of eternity, which is spiritual wakefulness, or engaged in the affairs of the world, which is its state of spiritual sleep. For when the heavenly principle is fixed in the heart and governs the affections, that principle enters into all the operations of the mind, and may be equally exemplified in the activities of natural as of spiritual life, and therefore equally strengthened by them. No words could convey a more distinct impression of the truth that the kingdom of God does not come through the senses, but through the soul, than the Lord's words to Nicodemus, "The wind bloweth where it listeth," for we are not born of the will of man, but of God. We "hear the sound," for the operation of the living truth comes in a feeling of peace and joy to the heart; but we "cannot tell whence it cometh or whither it goeth," for it comes not to the perceptions of the understanding, except in the increased capacity of discerning spiritual truth-in giving singleness to the eye and purity to the heart.

In like manner, we cast seed into the ground when we receive in sincerity the lessons of heavenly wisdom which the Scriptures contain. But these seeds can only grow up in the soil of a good and honest heart. This soil is formed, not from any goodness that is proper to man, but from the good which has been formed by the Lord during our earlier years, when the influence of truth and good has disposed the mind into a state which gives the capacity of receiving the truth when presented in after life.

The Jews looked for the kingdom of God under the form of an earthly kingdom, and for the Messiah under the character of an earthly prince. They therefore rejected the Lord when He appeared as a teacher of righteousness come to establish a spiritual kingdom. Christians generally look for the Second Coming of the Lord as a personal manifestation, and some consider that He will set up a kingdom as visible as that for which the Jews looked in vain. If His first kingdom was not perceived nor acknowledged by those who supposed it would come with outward show, neither will His second. It must be looked for spiritually, and desired for spiritual purposes, to be seen at all.

Whether then we regard the kingdom of God in its general or in its particular form, it is a spiritual kingdom, and must be spiritually discerned. It makes its way into the heart through humility, charity, and piety; and however much may be done by outward means in cultivating the mind or enriching the understanding, still we must regard the work of regeneration as between God and our own souls. "No man can by any means redeem his brother, or give to God a ransom for him. For the redemption of souls is precious, and it ceaseth for ever." All outward things are utterly inefficacious in producing a vital change in the soul, except as auxiliary to inward principle. They may supply the means, but life and light from within must be received before they can be turned to any real account in effecting regeneration. We must therefore carefully distinguish between the outward form and the inward spirit of religion, and be careful lest we rest in the form to the neglect of the power thereof. Inward religion cannot indeed exist without its proper outward means and its outward manifestation; and we cannot be too careful to invest our inward principles with their appropriate forms of outward use, both of piety and charity. Yet it is necessary to guard against the practical error of looking for the kingdom of God in any outward thing or form whatever separate from that pure spirit of love and truth-of that justice and judgment that form the habitation of the throne of God. While careful to discharge the outward duties of religion both of piety and charity, as necessary means for the establishment of the kingdom, we should remember that the kingdom itself, which the Lord builds thereon, comes from Himself through the affections of goodness and perceptions of truth in the mind, and cannot be built by the will, and the wisdom, and power of man. The Lord's kingdom is not of this world, neither of the things of the world. It is His Divine government in the soul, and thence in the life of man. And whatever outward form it may assume, its essential character is love to the Lord and charity to the neighbour. Where these are, there

is the kingdom of God; where these are not, no ecclesiastical organization, no priestly power, no imposing ceremonial, can be more than the stubble, which the whirlwind shall take away (Isa. xl. 24). Whether, therefore, in our individual or in our collective capacity we strive to advance the kingdom of heaven upon earth, we should never lose sight of the great truth that the kingdom can only be amongst us so far as it is in us.

EDITOR.

FROM BEYROUT TO BETHLEHEM:

BEING REMINISCENCES OF A RECENT JOURNEY THROUGH THE HOLY LAND.

By C. COLLINGWOOD, M.A., etc.

VII. NAZARETH TO SAMARIA.

FROM Our camping-ground at Nazareth we enjoyed the view of two splendid sunsets on the fine calm evenings as we watched the women coming into the town with their water-jars poised upon their heads; for here, as elsewhere, the women are the water-carriers, but here also (fortunately for other places), not as elsewhere, all the water has to be brought from a distance of nearly two miles, which makes it a truly laborious business-a labour, however, softened by the society, the gossip, and the lovemaking which naturally accompany it. On Monday morning, however, we were prepared for a move southward. A little threatening of rain passed off, and we had a fine day for a most interesting ride over some of the places which I had yesterday descried in the distance from the hill behind Nazareth. Troops of camels and of women bearing pitchers met us during the beginning of the journey. Crossing some low hills we lose sight of Nazareth, and descending through a winding glen we arrive at the plain of Megiddo, and first, of course, that section of it which runs straight up to the foot of Mount Tabor. This singular hill was now in full view—a limestone elevation of nearly a perfect semicircular outline, rising 1400 feet above the plain, which is itself 500 feet above the sea level. It has a grey, barren look, though those who ascended it report shady thickets of dwarf oak, and pleasant glades interspersed among them. On the summit are ruins which appear to be of very ancient date, and not improbably the spot was occupied long before the invasion of the Israelites. Some, as has been already stated, imagine this summit to have been the scene of the Transfiguration, but with little reason. Peeping over the shoulder of Tabor, as seen from this spot, appeared the snowy summit of Hermon.

We directed our course straight to the village of Nain, where white houses were conspicuous at the foot of the hill of Little Hermon. On approaching it, the "city" assumed very modest dimensions, and appeared to be in a very dilapidated and ruinous condition; but, after all, what enchained our interest was the thought of a sad procession which once went out from one of those houses, moving towards the