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fectly treated, I trust you will have been able to gather our ideas on ancient writing. I will leave the matter with you, and express the hope that you will pursue it further, for I am convinced you will be amply repaid for your trouble.

With affectionate regard, I am,

Yours truly,

R. E.

EXTENSIVE CIRCULATION OF NEW CHURCH TRUTH.

In a publication by the Rev. J. Bayley, recently put forth, entitled "A Second Lesson Book, for the use of Schools and Families," the following beautiful passage occurs :

you so.

"If you do not feel good and kind, ask your Father in heaven and he will make Your Father in heaven is the Lord Jesus Christ. He is the Father, Son, and Holy Spirit. The Father is his Divine soul, the Son is his Divine body, and the Holy Spirit is his love and wisdom flowing to all."

This passage is quoted in an article respecting the [Old Church] Sunday School Union in the Universe newspaper, and copied into the Sunday School Union Magazine for June Thus, through the Divine Providence, a great truth, heretofore unknown or veiled, has been brought within the mental vision of many thousands of grown people and children, who never heard of "Swedenborgian" sentiments before; and if the Lord sees fit to open in the mind of any reader of the passage the faculty of seeing truth when presented, the impression made may never be erased. Let us pray that many such cases may occur. It is true that the tripersonal quoters of the passage serve it up as a specimen of "Swedenborgian poison," a description which, probably, many of the little ones will think it does not deserve. But there is a Power far superior to these revilers of holy truth, and of that Power it is said by the prophet David, "Surely the wrath of man shall praise thee; the remainder of wrath shalt thou restrain."

But what can we think of people who call this heavenly passage a "poisonous dose"? The first clause beams with heavenly love; the rest, with heavenly truth; surely, then, persons who are manifestly alien to the warmth of charity, and the light of truth, must be numbered with those who have brought the Christian church into the state described by Swedenborg, a state in which there is neither charity nor faith! but only a holy external, with an unholy internal !

COLLECTOR.

REVIEW.

THE REVEALED NATURE and ORDERLY OPERATIONS OF THE DIVINE OMNIPOTENCE; being a Discourse delivered in the New Jerusalem Church, Preston, on Sunday Evening, 20th February, 1848; including an Exposition of the Misrepresentations, Fallacies, and Revilements, contained in Mr. David Erskine's recent attack on that subject. With an Appendix. By the Rev. E. D. RENDELL. pp. 44. THE subject of the Divine Omnipotence, and the immutable laws of the Divine Order, grounded in infinite love and wisdom, by which it is regulated, is one of the foundations of all genuine intelligence, both in theology and philosophy. Without a proper knowledge of this most important subject we shall be constantly wandering in the dark, and more or less of inconsistency and error will bewilder and characterize our thoughts when meditating on the Divine Being and the operations of his Providence. Without this knowledge, we cannot see is justified when He speaks, and clear when He judgeth;"—we cannot see the divine wisdom of God's Omnipotence and Providence unless we have some intelligence as to the immutable laws of the Divine Order by which the Divine Omnipotence is guided and governed in all its operations. "Order is heaven's first law," and the God of heaven is consequently the God of order, which in his infinite wisdom He has introduced into the universe at large, and especially into all the operations of his Providence for the salvation of the human race. These great facts and truths are clearly stated and developed by Mr. Rendell, and brought powerfully home to the mind by forcible argument and illustration.

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The author, in his "Introductory Notice," gives the following account of the occasion of this pamphlet, a portion of which we here adduce :

"In November last a pamphlet was published in this town, entitled 'The Omnipotence of God maintained and the truth of God defended,' purporting to be strictures on a lecture said to have been delivered by me, on the Omnipotence of God, in the New Jerusalem Church. The author of the pamphlet is a Mr. David Erskine, a Methodist local preacher. But the unchristian spirit in which it was written, the offensive epithets employed, the misrepresentations which it contains, together with the personal abuse with which its professed arguments are interspersed, led me at once to issue a small hand-bill pointing out some of these facts; and also stating that such a foul proceeding forbade the courtesy of any other reply; yet, at the same time, promising to embrace an early opportunity for delivering a discourse on the subject of the Divine Omnipotence (I was at that time engaged in delivering a course of eight lectures on the Antediluvian History, in Genesis; besides lectures in the week). When I made this promise, my intention was to treat the subject without any reference whatever to the pamphlet in question; but it having been represented N. S. NO. 103.-VOL. IX.

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to me that my refusal to reply was construed in several ways prejudicial to the interests of the New Church; and being also assured that an exposition of its fallacies would be acceptable to many young persons thinking favourably of our doctrines, and useful in other respects, I consented to swerve from my original intention, and to embody, though with much reluctance, a reply in the promised discourse. Still I had no design to give it any other publicity than from the pulpit; and I have been induced to send it to the press by the indulgent solicitations of my friends (one of whom, immediately after its delivery, kindly offered to defray the expense) rather than my own inclination. Such are the reasons for the controversial form in which the discourse was prepared, and also, the circumstances which have led to its publication. But as the particulars noticed in the hand-bill above alluded to, with some other matters, are not mentioned in the discourse, it may not be improper to refer to them in this introductory notice."

We refer our readers to the pamphlet itself for further information respecting the controversy which Mr. Erskine has, in ignorance and wantonness, commenced. He knew not what he was about, and this is his only excuse. But this excuse cannot shield him from the disgrace and shame which will inevitably cover the man who, in wilful ignorance, assails the truth,-ignorance which the slightest attention and investigation would have removed, and whose allegations are, in consequence, marked only by misrepresentation and calumny.

MISCELLANEOUS INFORMATION.

THE REV. T. O. PRESCOTT'S VISIT TO
IRELAND.

TO THE EDITOR.

DEAR SIR,-In compliance with your request, I have undertaken to draw up a short sketch of my late visit to Ireland, in the hope of being able to afford a few items of information, which may be of interest to your readers.

From the time of my first coming to Glasgow, I had frequently turned my eyes towards Ireland, with the feeling that I should be glad to do something, if possible, for that land, lying, as it seemed, in a state of theological, at least, if not moral darkness, and which had been apparently, though perhaps unavoidably, neglected in the plans of New Church missionary operation. I had often thought of making a tour through a portion of that island, to visit some of its interesting places; and when I had concluded upon setting out, I determined also to watch for any opportunity that might be offered, for scattering a few seeds of New Church truth along the way.

I had scarcely landed on the island before I found such an opportunity-one that seemed at once presented by Divine Providence. It was on Saturday morning, the 29th April, that I landed at Belfast. It was a charming morning, and Green Erin appeared in all its verdant beauty. I was delighted with the scenery. I knew of only one receiver of the New Church doctrines in Ireland-this was a widow lady, Mrs. Stuart, residing near Belfast. I soon found her, and was received with great cordiality, as a brother in the church. The family with whom she was residing were Unitarians, and having no other place of worship, she was in the habit of attending, in company with them, the Unitarian Church in Belfast.

They invited me to accompany them, the next day, Sunday, to church. I accepted the invitation, and was introduced to the pastor of the society, who received me with much kindness, as a stranger and minister from America. It was Communion-day. The next day, Monday, there was also service, as is customary in the north of Ireland, on the

day after Communion. Having again accompanied my friends, and again meeting the minister, I was at once,-with the usual liberality of clergymen of that denomination,-invited to preach. I at first declined, on the ground of being totally unprepared at the moment, either by having with me a manuscript sermon, or by previous meditation-and it was now time for the service to begin. Instantly reflecting, however, that here was an opportunity presented, such as might never occur again, I determined to accept the invitation, and trust to Divine Providence for light and strength to go through the duty. I was not disappointed. A passage of Scripture presented itself to my mind, and at once it seemed fully illustrated--and I saw at a glance the general divisions of the subject of which it treated-and when I opened the Word, and began, I felt myself manifestly enlightened and sustained, even to the close. I felt peculiarly grateful for this Divine aid, at such a moment-a critical one, as I felt it to be, in my course in Ireland. When I descended from the pulpit, the clergyman came warmly forward, and congratulating and thanking me, kindly expressed the hope that I would remain and preach for him the following Sunday. Though I had had no thought of staying so long in Belfast, I felt it my duty to accept the invitation. I accordingly preached both morning and afternoon on the Sabbath following, setting forth the New Church doctrines of regeneration, and of the internal sense of the Word. All the discourses seemed to be received with much attention and favour by the audience, and some little spirit of inquiry appeared to be excited. I cannot conclude the account of my visit to Belfast, without an expression of the grateful feelings I entertain for the universal kindness and hospitality I met with on all sides. I was honoured with the calls and invitations of ministers of various denominations, Unitarian and Trinitarian, and of several of the professors in the college, as well as of many private individuals,--all of whom, though entertaining theological views so far removed from my own, yet suffered that distinction to make no difference in their kind regard and attentions, but seemed to take a pleasure in meeting me cordially on the broad ground of gentlemanly intercourse and literary taste, and, yet more, of Christian kindliness and friendship. I had heard much, even in my own distant

land, of Irish hospitality, and I found those reports fully confirmed by my own experience of it. I shall ever retain a grateful remembrance of the kind reception I met with in Belfast.

One opportunity improved leads to another: it seemed as if Divine Providence was opening the way before me. At the church on Sunday afternoon, there was a lady present from Strabane, a considerable town near Londonderry. Having been introduced to her a day or two after, at the house of a friend, she inquired whether I could not make it convenient to be at Strabane on the next Sunday, for if I could do so, I might be useful there. I readily assented to the arrangement, and after visiting the Giants' Causeway, I reached the house of my Strabane friend on Saturday evening. I was received with the most hearty cordiality--not only by the family of the friend who had invited but also by the minister of the society to which they belonged (Unitarian, also), -a young clergyman who had lately been ordained. It was soon arranged that I should preach on the morrow, morning and evening, which I did, to a small but attentive audience. I had much conversation afterwards with the young minister -whom I found exceedingly intelligent and well-educated, and disposed to listen without prejudice to any views which could be shown to be the truth. parting, I presented him with a copy of the Four Leading Doctrines, which I happened to have with me.

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Making a visit from Strabane to the city of Londonderry, I found there a fine public library, containing many thousand volumes. I spoke to a friend, one of the directors, in regard to having the works of Swedenborg placed there; he replied that they would be thankfully received. In Belfast, also, I may add, there is a valuable public library, which I visited, and where I also determined that some of the works should be put, if they would receive them.

From Strabane I proceeded by coach to Sligo, a large town on the western coast, about sixty miles distant; for I had heard in Glasgow of a single individual there, who though not a receiver of the Doctrines, had some slight knowledge of them, and was not unfavourable to them. To observe, now, the singular leadings of Divine Providence. On the coach was a gentleman with whom I got into conversation, and in the course of it I inquired whether he had ever heard of Sweden

borg, or the New Church. He replied that he had just heard of the existence of such a church; but he had never seen more than one individual who professed those views. I at once inquired where he lived. He replied," in Ballyshannon,”—a town we were to pass through on the way to Sligo. He was an old gentleman, Dr. Brien, a retired navy-surgeon. I at once resolved to stop and see him, while the horses were changing, even if I had time only to make the inquiry whether it was really true that such a rara avis as a New Churchman was to be found in that wild country. Accordingly, when we reached Ballyshannon I alighted from the coach, and guided by the gentleman referred to, who kindly undertook the task, I found Dr. Brien's house. On making the inquiry, the old gentleman replied that he did not know whether he could call himself a full receiver of the doctrines, but he certainly liked them very much,-had been a reader of them many years, and had the whole of the Arcana and other works. This was interesting information; but after a few minutes' further conversation, the coach being ready, I was obliged to take my leave, but not without a promise that I would endeavour to call upon my new friend again, before I left that part of the country. Dr. Brien added another interesting item, viz., that there was a friend of his, residing in a neighbouring town (Donegal), to whom he had lent the writings, and who was reading with interest. So, I found that the dew of celestial truth was falling here and there, even on this wilderness. Dr. B. stated that he had formerly heard Mr. Noble preach in London. I may here add, that a few days after I ran up from Sligo to pay a visit to Dr. Brien, and spent a day and night at his house; he seemed gratified with the visit, and I found him an intelligent and pure-minded old gentleman. The doctrines were evidently a great comfort to him.

Near Sligo I found the individual before referred to, and he at once urged me to stay and give them a discourse on the following Sunday. His name is Anthony Adams. I consented; and a little congregation being collected at a private house of one of his friends, at Ross's Point, about five miles from Sligo, I gave them a discourse on Sunday afternoon. There were about forty persons, most or all of whom, probably, had never heard a New Church discourse before, and hardly knew of the existence

of such a thing. After explaining a passage of Scripture, to illustrate the internal sense of the Word, I gave a brief sketch of the principal doctrines, and was listened to with great apparent interest. Among the hearers was an old gentleman, the schoolmaster of the place, and also a young man who was accustomed to preach or exhort in the neighbourhood, but who had liberally given up his own meeting to attend mine. I trust that some seeds of truth may have fallen where, under the blessing of Providence, they may take root and grow. I left at this place a volume of sermons which I happened to have with me; and a number of tracts had just been received by Mr. Adams from a friend in Glasgow, so that if any interest had been excited, there were means of keeping it alive.

From Sligo I proceeded, by coach, to Edgeworth's Town, about 50 Irish miles distant, and nearly in the centre of Ireland. Having paid an interesting visit to the distinguished authoress who resides at this place, I proceeded south, towards the city of Limerick, passing on my way through the village of Auburn, the scene of Goldsmith's charming poem of the

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Deserted Village." I had letters from a lady in Sligo to an individual in Limerick, whom I soon found, and who struck me at once as a spiritually-minded man. He had met with great afflictions in life, which seemed, under Providence, to have been of great spiritual service to him. When, in answer to his inquiries, I explained the New Church doctrine of the Trinity, he seemed prepared to receive it almost at once, and often afterwards recurred to it. I promised to send him some of the works. I found also at Limerick a good public library, attached to the "Limerick Institution," which I visited, and was very kindly received by the librarian. At taking leave, after considerable conversation, I promised to use my efforts to procure some of the writings of Swedenborg for the library, which he said he should receive with great pleasure, and he directed me how to have them sent.

From Limerick I proceeded by the river Shannon to Tarbett; thence, by the way of the picturesque lakes of Killarney, to the city of Cork. At this place, too, I found a most valuable and useful city library, of 12,000 volumes, the rooms of which are frequented by clergymen of all denominations. I had a long conversation with the librarian, a gentleman of

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