expand them on all sides by continuous degrees; we cannot by such cultivation raise them by our own efforts to a higher (discrete) degree of altitude. That is done by the Lord alone; and is effected only during temptations, specially permitted according to our strength, and successfully endured under the Divine auspices and support. But there can be no doubt that the delightfulness of each discrete or distinct degree of regeneration is rendered full and complete according to the expansion of it by continuous degrees.

I was greatly helped to these conclusions by some remarks in a letter from that heavenly-minded, because comprehensively loving individual, the late Dr. Andrew Combe, of Edinburgh. I quote from memory, and therefore can only hope imperfectly to give the substance of his remarks. He observed in effect, that kindly-disposed persons would often remain at home in waiting, and quite ready and desirous to exercise their good will to all their fellow-beings who should happen to call upon them; but, said he, if all kindly-disposed persons were to do the same thing and stay at home, there would be no callers, and consequently the goodwill, so kindly cherished, would be inevitably pent up, and go out like a fire extinguished for want of vent or the supply of atmospheric stimulus. He suggests, therefore, that each one of the parties, instead of taking up and keeping a waiting, passive, position when socially inclined, should assume an active one, by asking himself the question, "Where can I best and most usefully bestow my good-will? and to this end, Where shall I make a friendly call?" Thus will the force of social love find its expansion in social intercourse, and thereby increase its strength, and at the same time communicate and enjoy its happy qualities; and provided in this case the motive be pure,-that of "doing good hoping for nothing again,”—may we not add, that thus a step may be taken towards the revival amongst us of that primitive social intercourse of those who are really "brethren in Christ," so beautifully delineated by our author in the foregoing extract?

But to be able to "do good hoping for nothing again," implies the attainment of a degree of purification which can only be acquired by much and persevering self-renunciation. Certain it is, that no pure motive can find a place in the mind until all evils are shunned as sins; and therefore, the motive can be pure only in proportion to the extent of our self-compulsion and self-renunciation. It is both the misfortune and the fault of the more refined but unregenerate minds, to cultivate a somewhat deceptive practice of apparent social virtues, as practised in the intercourse of the more polished circles. It is also the fault of some religious bodies, to exhibit in the intercourse of their members an

appearance of gentle and tender love, called love to the "household of faith." It is the fault of some poets to delineate the social feelings and activities with great beauty of description, but from the ground of the intellect only; and of poetical and cultivated, and perhaps sincerely religious minds, to admire and adopt them, but without any practical approach to the real character of the genuine social intercourse of the primitive times. In all these cases, the moral practice is merely simulative, and the defect lies in the motive, which is inferior in quality and has a selfish taint, owing to genuine good, that is, spiritual affections not having been previously acquired, by shunning evils as sins, after self-examination.*

What a kindling of social love it would cause if all amongst us who shun evils as sins, were to adopt the advice of Dr. A. Combe quoted above, and ask themselves, in seasons of leisure, "WHERE can I bestow my good-will?" instead of waiting in vain for the expected advent of an experience of the good-will of others, who are vainly waiting in like manner! The revival of true social intercourse, it clearly appears, can only take place amongst those who from the heart approach the Lord Jesus only. Where, then, can it be revived except amongst whose who alone can do so? But how can it be revived if we do not even take the trouble to form just views upon the subject? Precept must precede practice; but a notion can only be converted into a precept, having the force of duty, by the notion being first formed, and then the sense of duty annexed to it, firmly, earnestly, and conscientiously.

But it must be admitted, that the selfish influences of these selfish times, from which we cannot easily escape or disconnect ourselves, must be expected to exercise over us a considerable degree of power, in counteracting the activity of the benevolent social affections. "What shall I get by it?" is so universally the cry in reference to every proposal suggested, that we cannot expect to keep altogether clear of the selfseeking contagion; and if we do not "take heed," the influence of this selfish question will indispose us to try to find opportunities of bestowing our good-will, by meeting the thought of doing so with the effectual extinguisher to all the more generous feeling, "What shall I get by it?" How many, if they would speak out, would say, "I never go any where

* The Lord's Prayer is given to us in the plural number in order to a double. use; first, that when we say it alone, we may have a mental reference to the duty of shunning evils as sins, in our intercourse with others; and, secondly, that we may be led to say it in company, and so be directed to the duty of social intercourse. Any observing mind will perceive the distinctness of the two states of feeling respectively experienced in using this Prayer when alone, and in public.

but where I expect to get pleasure by going." Such persons will never know what the pleasure of genuine social intercourse is, until they have better learned to understand the great precept of charity,—“It is more blessed TO GIVE than to receive." And before this can be learned, there will be very much selfishness to be discovered lurking where its existence is not, as yet, at all suspected. Such persons especially, and all of us in our degree, may profit by the following anecdote, extracted from an American periodical :—

"A good and pious man being once asked how he could feel such an interest in others as he constantly manifested, replied:-'I do not know that I felt any peculiar interest in my fellow-men when I was first converted; if I did at that time it was soon diminished, and I lived for several years as many do, maintaining an inoffensive walk that no one could find fault with. One day I was thinking of the example of Him who went about doing good; and I saw that I was not following it. So in great weakness I set about following that example. I soon found that I began to feel a deep interest in all whom I tried to benefit; and as I gradually became accustomed to try to do good to all, I felt an interest in all.”

Here, then, is presented for our consideration a specimen of that charity which is really and practically a love to the neighbour more than self. Such a victory over self, in the baneful form of seeking our own in others exclusively, could never have been achieved by persons who are content nicely to balance the claims of self against the claims of the neighbour, in order to carry out their mistaken view of the Divine precept, by trying to love their neighbour exactly as much as they love themselves. Every one who attempts to do this will infallibly finish with either subtracting a little from the neighbour's scale, or adding a little to the scale of self, so as to make the latter eventually and practically preponderate. Such has been the experience of a rather close observer during a life-time not very short; and it is believed that all such balancing of heaven and hell against each other, (for that is the real issue,) is a vain and impossible effort, as, indeed, abundantly has been shewn in the recent papers in the Repository on THE TWO GREAT COMMANDMENTS OF THE LAW. Never, never can the blessed primitive Christian social intercourse be revived except amongst those who conscientiously, and on principle, really, wisely, and spiritually, love their neighbour more than themselves. It is to be feared that but little of this vitally Christian state has yet been realized in the professing New Church. Is not this, then, the reason why our social intercourse is either sadly neglected from coldness, or is deficient in the high and holy qualities of the primitive times, as presented by our author for our example? And whence can this coldness of spiritual love originate, but from an undue warmth towards self and the world? W. M.

333

THE NEW CHURCH AND ITS PROGRESS.

(An Address by Dr. Spurgin, at the last Anniversary of the Swedenborg Printing Society.)

Ar our last anniversary meeting it was observed by one of the members then present, a clergyman of the Church of England, that the post of president of this society is one of the most useful and honourable that can be occupied by any individual. The observation struck me not as tending to excite feelings of pride and self-conceit, but rather, those of humiliation and deep responsibility:—of humiliation at the consciousness of my own unworthiness of the honour, and of deep responsibility arising from a conviction of the momentous interests which I here represent. For the observation was not intended to be complimentary, but referred solely and exclusively to the office entrusted to me.

It was, my dear friends, the magnitude and the utility of the work we have in hand, connected as this work is with the means for producing the grandest results, that were alone contemplated by the speaker. In entire agreement, therefore, with our reverend friend, do I accept the office, earnestly hoping that more able labourers in the cause may succeed me, and that we may all behold a further earnest of increased prosperity to the great cause of the true Christian Church, the New Jerusalem.

But, as we are assured by our infallible Head that "the kingdom of heaven cometh not with observation," so we may conclude, that the causes which hinder its coming will neutralize, for a time, those that favour it. For the worldly mind ever has an appetite for that which is akin to its own nature; it therefore seeks for, and is gratified by, sensuous and superficial imagery, out of which it constructs for its aspirations a heaven which is worldly also. Dead as to spirituality and disinterestedness, it is the carcase around which the eagles-the sharpsighted perceptions of the natural man-delight to congregate. To the mere worldly mind, therefore, we concede the possession of notoriety, attractiveness, influence, pomp, and display; we would, however, present to its careful consideration the more enduring attractions of meekness, self-abasement, and sober reason, combined with the brightness of truth and the charms of goodness.

But against the former, as claims in any respect to our deference, we would earnestly contend, not only in regard to the world around us, but also in regard to the world within us. In advocating, therefore, the virtues, which all acknowledge to descend from heaven as their N. S. No. 165.--VOL. XIV.

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proper source, we claim the hand of coöperation from men of every sect and creed, in the hope that the causes which violate the conditions essential for the reception of greater happiness, may at length be overcome by others which, without ostentation, can secure this happiness upon its own legitimate basis of order and peace.

It is this hope which has actuated me, and which has doubtless operated upon you in like manner, to the present moment of our temporal career. To me, indeed, the past has been, as to worldly concerns, responsibilities, and duties, a current of anxious cares, of trying difficulties, and of startling disappointments; yet hope has never forsaken me, especially the hope, that the obstacles which impede the advent of a state of happiness in harmony with genuine rationality, as well as with the highest attributes of wisdom, will disappear before our honest and untiring efforts to publish to the world what are significantly and of right called the Heavenly Doctrines of the New Jerusalem. Το these doctrines we avow ourselves to be pledged, and by them we are content to be judged, both as to our theology and, our philosophy, provided the judgment be in accordance with righteous principles. By these doctrines we desire to have our character determined, and with patience will we abide the issue, unmoved by any false conclusion concerning our opinions, whether it affects our reputation, our fortunes, or our character for competency to discharge the several duties we may undertake in the world.

Assailed as our cause has been on all sides, and under every wicked and unjust pretext, our hopes respecting a second advent are undimi nished, for the nature of it coincides with the great characteristics of Him who comes,-of Him who is the light that enlightens the understanding with wisdom,-the Sun that warms the heart with goodness, and the Power that is mighty to save us from the consequences of the many evils which beset us.

And what is it, my dear friends, that we are witnessing in these days? Every year brings to our notice most extraordinary changes; such, indeed, as admit of being viewed in the light of so many progressions towards a better and a happier condition of things.

But in making this observation, I do not refer to the moral aspect of society, for on this I cannot venture to express my judgment; I refer rather to the greater freedom enjoyed by a portion of mankind to examine the merits of religious creeds, to investigate philosophic reasonings and systems, and to watch the bias of popular feeling.

Would that my observation had a wider reference than to the freedom enjoyed by a portion of mankind; I would rather it could be extended