day at noon, in a large saloon, to partake of a cold collation, served up at the expense of the Chicago Society. This was a good arrangement, giving opportunity for friends from distant parts of becoming acquainted with each other."

THE SPIRITUAL LIBRARY.

The Future Life; or Swedenborg's Work on Heaven and Hell. John Chapman, 142, Strand.

The Spiritual Library, which, since its appearance, we have several times impressed upon the attention of our readers, is one of the most pleasing intellectual phenomena of the present period, and, as we hope and trust, will meet with zealous approbation and support on the part of a reflecting public. The province of the natural has been extensively cultivated; but the human mind cannot advance in improvement and become truly rational and fully developed until it cultivates the province of the spiritual. It is in this province that all the true ends and objects and destinies of our common humanity are found, and the man who neglects to inquire into the spiritual, neglects all the true and eternal interests of his being. In order to open new and truly rational fields of thought and intelligence on this most important subject, the enterprising and spirited publisher, Mr. Simms, has issued the Spiritual Library in a beautiful form, and at a cost surprisingly low, cheaper, we think, considering the quantity of matter, than any publication of the day. The work just issued is called the Future Life, by Emanuel Swedenborg, or the work on "Heaven and Hell." This work is printed from the last revised edition of the Swedenborg Printing Society, in London. Only the references to the Arcana Calestia, at the foot of the pages, are omitted; the entire text, as already stated, is printed from the Society's last edition. As this work is so important in itself, and so calculated, by its spiritual and wonderful intelligence, to open the mind of the reader to a discernment of spiritual things, and to a belief in the realities of the future eternal life, we cannot too earnestly recommend our readers to promote the sale of it in every possible way. As the work, which is so neatly bound, may be had, by

taking a dozen copies, for the small sum of thirteen pence per copy, every New Churchman should have copies for presentation, wherever he can meet with a suitable opportunity of presenting one to an inquiring mind. The next work announced as shortly to be published is "God and the Spiritual World," by Edward Richer, the author of the first two volumes of the series. This work, translated from the French, contains a great amount of knowledge, derived chiefly from ancient literature, from among various nations, respecting their belief in a spiritual world. Should the enterprising publisher meet with any thing like adequate support, we doubt not that Swedenborg's work on the Angelic Wisdom concerning the Divine Love and Wisdom, and also the work on the Divine Providence, will speedily appear.

ARE MINISTERS SHEPHERDS?

The paper entitled "Ministers, Pastors, and People," is, on the whole, truly admirable. Yet I apprehend the writer goes too far when he asserts that "the image of a shepherd and sheep is not a just one, as relating to a minister and his congregation." For my part I consider it strictly appropriate, especially when the minister faithfully fulfils his ordination vows. When we take a view of the relative order and prosperity of those societies which have ministers, or leaders, and of those which have not, we must confess that, humanly speaking, the latter class are indeed as "sheep having no shepherds." When we consider that means are necessary to attain the end-when we bear in mind how few strictly intelligent members (I speak it with shame) are to be found even in our largest and oldest societies—when we discover, as we certainly shall if we make the enquiry, that the number of regular and attentive readers (even amongst those who zealously profess the doctrines) is indeed small-when we remember how prone man is to neglect spiritual improvement, and how useful (I speak from experience) is the kind admonition of the minister or leader, in arousing men to a sense of the duty to the Church, and to the Great Head of the Church-the Shepherd and Bishop of our souls-when we consider these things, can we hesi

Such a pastor will imitate the Shepherd of Israel. "He will feed his flock like a shepherd; he will gather the lambs with his arm, and carry them in his bosom, and will gently lead those that are with young."

Are ministers Shepherds? 1.-Hear the Holy Word:"Woe to the shepherds of Israel, that do feed themselves! Should not the shepherds feed the flock? The diseased have ye not strengthened, neither have ye healed that which was sick; neither have ye bound up that which was broken; neither have ye brought again that which was driven away; neither have ye sought that which was lost." (Ezek. xxxiv. 2, 4.) Are not the duties of the Christian ministry beautifully set forth in the internal sense of this text?

Again-"I will set up shepherds over them, which shall feed them: and they shall fear no more, nor be dismayed; neither shall they be lacking, saith the Lord." (Jerem. xxiii. 4.)

Lastly-Jesus said, "Feed my lambs. Feed my sheep." (John xxi. 15, 16.) If these passages do not refer to a minister and his congregation, I cannot tell to what they do allude.

2.-Hear Swedenborg

"Such priests as teach the Doctrine of Truth, and lead their flocks to goodness of life, and so to the Lord, are the good shepherds; but such priests as only teach, but do not lead to goodness of life, are the evil shepherds."-(H. D., New Jerus., No. 215.)

3.-Hear the Hymn Book of the Church:

"By him (the minister) thy holy doctrines spread,
Bring wand'rers home and raise the dead.
A faithful Shepherd may he prove,
To feed and lead to realms above !"

(Hymn 338. Conference Collection.)

In the "Address" in the ordination service, the extract from the H. D. (quoted above) is given nearly verbatim. It appears, then, that it is quite in accordance with the Holy Word, with the writings of Swedenborg, and the declaration of the church by the Conference books of worship, to style a faithful minister, or leader,

A SHEPHERD.

OF THE DOCTRINES OF THE NEW CHURCH TO USE THE MARRIAGE CEREMONY OF THE ESTABLISHED CHURCH?

To the Editor.

Sir,--In your June number there was a query to the above effect, and I am not aware that any reply to it has yet appeared. It is probably thought by most of your readers that the query carries with it its own reply, which is, that no persons really receiving the doctrines of the New Church, in which the sanctity and sublimity of marriage are so beautifully shewn, can possibly, without doing violence to all their convictions, prefer to be married in the Old Church, either as established by Parliament, or as it is among any of the sects. So far as my knowledge goes, and I have had much experience, I am glad to say, that parties in general who profess to receive the doctrines of the New Church, do certainly prefer being married in the New Church, especially as there is so beautiful a formula provided in the Conference Liturgy for that purpose. And I can also remember that before the New Marriage Act was passed, persons professing to receive the doctrines of the New Church, although at that time compelled by the law of the land to be married in the Established Church, yet did not consider their marriage truly solemnized unless they were immediately afterwards married in the New Church, if it could possibly be done. It may, however, happen, that in the present infant state of the New Church, it is not possible for parties living at a distance from New Church societies to be married as they would prefer-in a New Church place of worship, in which case the alternative is that of the old church. It may, I think, be taken as a fact, that parties professing to believe in the New Church doctrines, and yet preferring, when there is a convenient opportunity of being married in the New Church, to be married in the old, because, forsooth, it is more the custom and the fashion of the world to be married there,—that such parties are merely on the threshold, and not in the Church. I may also add that all our places of worship where there is

a minister are licensed for the solemnization of marriages.-Yours, &c., London. J. S. W.

P.S.-Permit me to ask a question or two in respect to baptism. Can parties professing to receive the doctrines of the New Church consistently and conscientiously agree to have their children baptized in the old church, when there are convenient opportunities of having them baptized in the New? And, secondly, have we any reason to conclude that any especial spiritual benefit is conferred upon a child, as baptized in the New Church, which it does not receive by baptism in the old church? Probably some of your correspondents will favour us with their sentiments on these two questions.

"A DREAM.-Gabriel Hamilton, of Westburn, in the county of Lanark, was the representative of an ancient and distinguished branch of the Duke of Hamilton's family, viz., Hamilton of Torrance, a cadet of the great house of Raploch, which was immediately sprung from the Lords of Cadzow, the ancestors of the Earls of Arran and Dukes of Hamilton. The grandmother of this Hamilton of Westburn was a daughter of Sir Walter Stewart, of Allanton. And thus Westburn and Allanton were near kinsmen, at a time when relationship and intimacy were synonymous. The death of Westburn took place about 1757 or 1758, and Allanton had predeceased him several years. Their estates, moreover, were situated in the same county, and they were on the most affectionate and familiar terms with each other. Westburn, who was an elderly man, and not in very strong health, was in the habit of reposing during an hour after dinner, and his wife, the beautiful and estimable Agnes

Dundas, heiress of Duddingston, usually sat by the side of the couch, reading to him or conversing till he fell asleep, One day he slept longer and apparently more soundly than usual, and at length he suddenly awoke, and said he had been roused by the fluttering of the wings of doves. He then addressed his wife, and related to her the following remarkable dream:-'I was walking in the most lovely gardens and pleasure grounds that I ever beheld, and so struck was I with their extraordinary extent and romantic beauty, and with the bright and glorious colours of the flowers which sprung up around me on every side, that I exclaimed, 'This can be no other place than Paradise! this must be the garden of the Lord;' I had hardly uttered these words, when a youth of radiant beauty and heavenly expression approached me, and smiling Sweetly on me, he accosted me familiarly by name, giving me a cordial welcome to his happy home. I expressed my surprise at his cordial and familiar greeting, seeing that we were but strangers. And yet,' said I, 'there is that in your countenance which makes me feel as if you were my friend!' Seek not,' said he, 'to deny our old and intimate acquaintance. You are my near kinsman, and familiar neighbour and friend;' and observing that I looked astonished and incredulous, he said, 'Is it possible that you have forgotten me ? Is it, even with you, so soon, out of sight, out of mind? Do not you know me? I am your cousin, Stewart of Allanton.' 'Impossible,' said I, 'for my dear friend Allanton was old and plain looking, whereas you are the most beautiful youth that my eyes did ever behold.' 'Even so,' said the youth, 'all those who come here are made youthful and beautiful. There is here neither age nor plainness. I am no other than your dear cousin and old friend Allanton, and within twenty-four hours you will be here with me, and you will be young and beautiful like me.' Hereupon I heard the loud fluttering of the wings of doves, and I suddenly awoke." It may be imagined that Westburn's dream made a deep impression, not unmingled with awe, on his affectionate wife. She deemed it to be a warning that she must hold herself in readiness to resign him ere long, at the call of his

heavenly Master and Father; and even so it came to pass. On the following morning Westburn was found dead in his bed. His spirit had departed during the night, and had gone to join his early friend and kinsman in the gardens of Paradise."-Burke's Family Romance.

NEW EDITION OF CLOWES'S GOSPEL

OF JOHN.

The Manchester Printing Society have just completed and issued a new edition (which is the third) of the Gospel of John, on the plan of the second edition of the Gospel by Luke, published last year. This Gospel, translated from the original by the late Rev. J. Clowes, and now again carefully collated with the Greek text, and enriched with 233 additional extracts from

the writings of Swedenborg, contains a consecutive exposition of the Spiritual Sense. The importance of a right understanding of this Divine Gospel, and of a clear discernment of its spiritual truths, cannot be over estimated. The church, we know, can only exist and be established in the human mind and upon earth, in proportion as its truths are rightly understood, loved, and practised. No New Church family ought to be without these Gospels, thus so clearly expounded by Swedenborg, and no theological library in Europe ought to be considered complete without the treasures of spiritual knowledge contained in the exposition of these Gospels. A new edition of the Gospel of Mark, which is now out of print, it is expected, will shortly be put to press.

Died, at Oxford, on the 2nd of June last, Dr. Orger, aged 86 years. His family were quakers. He began to read the New Church doctrines about 1795, and attended Cross-street Church, in London. He was joint editor of the Magazine about forty years since. He retired to rest apparently in his usual good health, and expired a few minutes afterwards without any pain. He was of a cheerful and kind disposition, and always spoke with delight of the spiritual world, and the prospect of meeting his dear partner, who was also a receiver of the truths of the New Church. R. T.

Died, at Middleton, on the 14th of June, 1853, in the 70th year of her age, Mrs. Mary Stringer. The subject of this brief notice had been a member of the New Church Society at Middleton for a period of 53 years. She was brought up in the doctrines of the New Church from childhood, and remained steadfastly attached to them to the hour of her death. About the year 1819 she was bereaved, by death, of a beloved husband, who left her with six small children, the oldest about twelve years of age, the support of whom depended

mainly upon her own industry. Notwithstanding this severe affliction, which necessarily entailed upon her much severe toil and suffering, she nevertheless continued firmly devoted to the Church, and would not permit herself to be absent from the public worship of the Lord except under circumstances which rendered it unavoidably necessary. Her conduct through life was characterised by simplicity and meekness, and nothing seemed to give her more delight than to hear of the increase and prosperity of the Church. : J.

Died, at St. Heliers, Jersey, of consumption, on the 16th of June, aged 22 years, Mr. George Le Feuvre, a much esteemed and beloved brother and member of this society. Although young in years, his life afforded evidence that the heavenly seed had fallen on good ground. His departure is much regretted by us all; but we hope, through the Lord's mercy, to meet again in His Kingdom, and there to realise the fulness of His Redemption in the enjoyment of His Salvation.

T. B.

Died, July 12th, at Burnley, aged 40 years, Martha, the wife of Mr. Thomas Ormrod. In early life she was accustomed to attend the Baptist Chapel, but the doctrines there taught appeared not to make any deep impression upon her thoughtful mind. About four years previous to her death, her husband began to feel interested in the doctrines of the New Jerusalem; first through the Juvenile Magazine, and then by the work on Heaven and Hell, which was distributed in numbers by the Sunday School Union. These works she read with great attention and delight. She also occasionally heard the Rev. Dr. Bayley at Burnley, until at length her mind became quite convinced of the superiority and consoling nature of the doctrines of the New Church. The doctrines of election and predestination, which she had often heard in the Baptists' Chapel, appeared to her so much at variance with the divine character and love of God, that when she heard Swedenborg's views on these subjects she gradually embraced them and found great consolation.

R. B.

Died, at Burnley, July 23rd, Mr. John Barlow, aged 44 years, who has left a widow and five children to lament his loss. He first became acquainted with the doctrines through the Juvenile Magazine, and was confirmed therein by the numbers on Heaven and Hell which he received through the Sunday School Union. So great was the consolation he received from these doctrines during a protracted illness, that he often expressed his thankfulness to the Lord's Mercy for having permitted him to receive them. The occasion of his death was improved by the Rev. J. Bayley, who preached on the evening of July 31st, from the text-" Mark the perfect man and behold the upright, for the end of that man is peace."

Died, at Dalton, near Huddersfield, August 19th, 1853, Mr. Samuel Stockwell, at the advanced age of 88 years. The deceased was brought up strictly in

He

the Calvinistic faith, his mother being sister to the mother of the late Dr. Pye Smith. The writings of the New Church were introduced to him about 35 years ago by his wife's parents, who were among the oldest receivers of the doctrines in Keighley. For some time after his reception of the doctrines his residence was not in the immediate neighbourhood of any New Church Society. When, however, in the year 1838, he retired from the active business of life, he built himself a residence near Grove-place Chapel, Dalton, that he might enjoy the delight of attending the public worship of the Lord in agreement with his own religious faith. From that time to the end of life he was distinguished by the most constant and devout attendance on public worship. When extremely feeble, and unable to leave home without a guide, he still perseveringly directed his footsteps to the house of prayer, being absent only one Sabbath before his departure. was distinguished through life by habits of active industry; and on his retirement into private life, he still continued to seek opportunities of usefulness to his family and others. He was habitually cheerful and happy, and he retained his usual cheerfulness to the end of his earthly pilgrimage. With advanced age came its usual infirmities. One of these was the nearly total loss of sight, from which he suffered for some time before his decease. His deepest regret under this affliction was that it deprived him of all means of usefulness. It did not disturb the cheerful composure and serenity with which, at the end of a long and active life, he passed into the quiet retirement of advanced age. His departure was occasioned by a gradual and apparently almost painless decay of nature. Near the close of life he seemed to pass into a state of deep trial, from which he prayed earnestly to be delivered. And this state was succeeded by one of peace, which continued until he gently resigned his earthly tabernacle for "a house not made with hands, eternal in the heavens."

S.