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preacher" than we should at all times be ready to admit; and perhaps, many of us would be still more unwilling to acknowledge the great weight those words have with us, as compared with such words as worship of God." It is unfortunately true, however, that there is often no comparison between the estimate we hold of the one and the other. Let conscience bear witness, and bring its own accusation against us.

Before leaving the devotional part of the service, we would take this opportunity of making one remark. It has frequently struck us, when attending the worship of the Established Church, that in departing from one of her customs we have made a retrograde step. We refer to the practice of audibly repeating the Lord's Prayer, and the response of Amen. We have always been deeply affected by it; and further, it appears to be a portion of the service in which more especially all our children could join; and who does not know the intense delight arising from the union of our sphere with theirs! And we would take this opportunity of recommending some of our societies to try the plan of audibly following their pastor in this divine prayer, feeling quite sure it would lead to general adoption by the church at large.

But it may be urged, that our pastors may not all, and at all times, be able to perform the whole service; and it may be asked, how then would we divide it? Instruction is so important a matter, that we would not for a moment lower it from its true position, nor do we think that the preacher's position ought to be lightly transferred. We think, however, that in those societies where the minister writes his discourses, this might be obviated by appointing a reader, who should read, not the service, but the pastor's discourse; and in other cases, a very great relief would be found by the pastor were a reader appointed simply to read the lessons. And we would suggest that this reader, appointed by the society, should undergo some kind or degree of ordination (analogous, perhaps, to that of deacon in the Established Church, and which might be either a third grade in the ministry, or be simply a kind of recognition by the society), rendering the performance of his part of the service an orderly duty.

In looking at our services, we cannot feel that they are performing their proper use wherever they are wrested from their legitimate objects. It appears to be the opinion of many among us, that the services are intended chiefly to be the means of introducing strangers to the church. They rejoice to see their church full, though without regard to the questions who are those who fill it, and why they come. The result is, that where these views are entertained, either by a majority of a society, or by some of those unthinking but over-zealous members who desire

that everything shall be sacrificed at the shrine of propagandism, their choice of a minister depends upon his chance of being popular; or should they belong to a society whose pastor is not popular with the world, they at once set to work either to compel him to resign, or to obtain such a majority against him, whatever his piety or his attainments, that they may elect in his stead a more popular successor. But the love of propagandism has other and equally fatal results. Not only does it destroy the harmony which ought to exist between minister and people, but it deteriorates or altogether destroys that devotional feeling which ought to animate the meetings of the Sabbath. For the more popular successor, in order to retain his position, must aim at keeping up the numbers of his congregation; or failing in this, he in turn must give place to one who it is expected will be more successful. To do this, he must at all times preach for strangers, he must preach to please more than to improve his congregation-to exalt their selfcomplacent feelings rather than purify their hearts. There is great truth in the observation, that for a preacher to become popular it is almost essential he possess the faculty of putting his congregation on good terms with themselves;" at the same time, the pastor who wittingly or unwittingly descends to this, becomes one of those false shepherds who cry "Peace, peace, where there is no peace." But what is the result in the service? It is that the congregation is composed for the most part of those who are admirers of the preacher, rather than the worshippers of God. This is a fact patent to all observers. But the greatest of the ill effects is to be found in that contrariety and opposition of spheres which is produced by such admixture, and which must be and is most injuriously felt by those who indeed approach the house of God as the gate of heaven. Nor is this lessened when we know that the great reason which prevents the bulk of the congregation from walking in at the commencement of the sermon, is a sense of decorum, or a fear that they shall probably not obtain a good seat. We ask any who have ever been in a position from which they could attentively view such a congregation, what is their opinion of the piety and devotion, and perhaps his answer would surprise most of our readers. The two things, therefore, we would candidly submit to our fellow-members-preaching to the church and to the world-the worship of God and proselytism, cannot coëxist without seriously infringing upon each other; and unfortunately that which is most internal, but on that very account most powerful in its effects, is found to be externally the weaker of the two.

We put it, then, to our fellow-members, whether it be well to thus continue preaching to the world rather than to the church-accommo

dating ourselves to strangers rather than seeking to build up ourselves striving to make converts instead of making New Church Christians of our members-willing rather to advance the numerical strength of our societies than increase their growth in divine life. For be it observed, that where the preacher alone is regarded, all those seasons of sweet and tender intercourse with the pastor at our own fireside are forgotten and neglected, and the best means of our advancement are cast aside as useless. We know that with many the test of a minister's success is the number of members in his society, and the number of converts which he makes. But this in reality is very far from being the true test of real success. The condition of the Boston (U. S.) Society is one we have frequently heard referred to as an example of preaching to the church; but we have met with no instance where preaching to the world has produced any such precious results. It is a standing reproach, against us. We think far more may be done and ought to be done amongst ourselves to prevent the dispersion of our families-to keep our children in active union with us, and to combine ourselves in a bond of closer and more brotherly union than has as yet been accomplished. The love of proselytising which first led to the substitution of the laboured and artificial sermon for the simple expressions of fervid piety and zeal, and which afterwards introduced the rites of Pagan worship to entrap men into the church, and at last elevated the instruction above the devotional part of the service, was the rock upon which the Christian Church split. Let us hope that the same love, acting in a but slightly altered form, may not prove a rock on which our church also may split, so that her future internal usefulness may be impaired, if not altogether destroyed.

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THE BIBLICAL INDEX OF SWEDENBORG.

In former numbers of this periodical we have alluded to this work as being now in the press, under the superintendence of Dr. Tafel. On examining the manuscript, it was found that the Index, which was commenced at an early period of the author's spiritual illumination, was in a most imperfect state. It comprised scarcely any of the intelligence to be derived from the works printed by himself, and it was considered necessary, in order to render it a truly useful work, to supplement it with extracts from his numerous volumes. In this way it will form an Index, or a Dictionary of Correspondences, of the utmost value to the

church. We therefore trust that every aid will be rendered to Dr. Tafel to enable him to complete the work he has undertaken. Should the sum of £525., already so generously given for this purpose, not be sufficient, we doubt not, that when more is required, it will, under the Lord's providence, be forthcoming. For the reader of Swedenborg to have everything that the author has said on any subject of importance brought under one point of view, will, we are certain, be a great advantage to the improvement of his spiritual intelligence, and enable him to take an enlightened view of the subject he is considering. In order to give an idea of the nature of this Index, we have selected the article "EGYPT" by way of illustration. By observing the brackets, it will be seen what the Editor has supplied from the printed works of Swedenborg, in order to render the Index as complete as possible, and which will be found necessary additions to complete the author's intention of producing an Index Biblicus, or a Dictionary of Correspondences to the entire Bible.

EGYPT.-By "Egypt" is signified the natural man as to his scientific [principle], or the scientific which is of the natural man. A.E. 513, page 178.* Since by Egypt is signified the natural man in both senses, namely, when conjoined with the spiritual man as well as when separated from him, thus in a good sense as well as in a bad sense, therefore by Egypt are also signified various things which are of the natural man, and which in general relate to knowledges and scientifics; for the truths and falses of the natural man are called knowledges and scientifics; but truths themselves, when they have acquired life, which is effected by the life of faith, which is of charity, are of the spiritual man. [A. E. 654, p. 469, seq.], whence Egypt, Gen. x. [6. by Mizraim or by Egypt are signified sciences or various scientifics. A. C. 1163] 13. §[= science. A.C. 1195.] Abram went down into Egypt, Gen. xii. 10, seq. [=instruction in knowledges from the Word. A.C. 1461. Egypt is the science of knowledges in respect to the Lord, but science in general in respect to all other men. A. C. 1462.

And it came to pass, when he came near to enter into Egypt, in verse 11 when he began to learn. 4. C. 1465, 1466.

And it came to pass, when Abram was come into Egypt, verse 14= when the Lord had begun to be instructed. A. C. 1478, seq.

Abram went up out of Egypt, Gen. xiii. 1= from scientifics which left the Lord. A. C. 1543.]

Egypt, as thou comest unto Zoar, like the garden of Jehovah, xiii. 10. scientifics from the affections of good as his rational things. A. C. 1583, 1588, seq.]

Bela is Zoar, near Jordan, for the kings dwelt there (xiv. 2.) [= a genus of the persuasions of the false. A. C. 1663.]

The boundaries of the promised land, from the river of Egypt to the great river Euphrates, xv. 18 [to the river of Egypt = the extension of

spiritual things; to the river Phrath (Euphrates)

celestial things. A. C. 1866.

the extension of

His mother took for him (Ishmael) a wife from the land of Egypt, Gen. xxi. 21 the affection of truth, the affection of sciences, which belongs to the man of the spiritual church. A. C. 2711.]

The posterity of Ishmael dwelt from Havilah unto Shur, which is before (juxta facies) Egypt, as thou goest towards Assyria, xxv. 18 [= the extension of intelligence, namely, of the Lord's spiritual kingdom. A. C. 3277. The land of Havilah is the mind. A. C. 110. Shur signifies such a scientific [principle] as is still, as it were, in the desert, that is, which has not yet acquired life. A. C. 1928. Ashur is reason and ratiocination. 4. C. 1186.]

Isaac was forbidden to go down into Egypt-" Dwell in the land which I shall tell thee of" (xxvi. 2.), [= that he should not enter into scientifics, but into rational things, which, illustrated by the Divine, are appearances of Truth. A. C. 3368.]

Joseph being brought down into Egypt, xxxvii. 25 [= consultation respecting Divine Truth from scientifics, which is to see from them whether it is so; but this takes place otherwise with those who are in the affirmative, that truth is truth, who when they consult scientifics confirm Truth thereby, and thus strengthen their faith. A. C. 4760.]

Gen. xxxvii. 36. The Midianites sold him (Joseph) into Egypt = those who are in any truth of simple good, that they consult scientifics. A. C. 4788.

Gen. xxxix. 1. Joseph was brought down into Egypt: the celestial of the spiritual from the rational [brought down] to the scientifics which are of the church. A. C. 4962.

Gen. xl. 1. The butler and the baker of the king of Egypt offended their lord the king of Egypt the inverse order with those things in the body, which are subject to the intellectual part and to the voluntary part, against the new state of the natural man. A. C. 5073.

Gen. xl. 5. They dreamed a dream *** the butler and the baker of the king of Egypt, who were bound in the house of the prison Previdence concerning those sensual things of both kinds [of the understanding and the will] which are subordinate to the interior natural, which are among

falses. A. C. 5090.

Gen. xli. 8. And it came to pass in the morning, that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof in that new state he was troubled in consulting interior scientifics as well as exterior. A. C. 5220.

Gen. xli. 19. I have not seen such [cows] in all the land of Egypt for badness such things as can by no means be conjoined with truths and goods. A. C. 5258.

Gen. xli. 29. Great abundance of food in all the land of Egypt multiplication of truth in both natural principles. A. C. 5276.

the

Gen. xli. 30. All the abundance shall be forgotten in the land of Egypt= the removal of truth and its apparent deprivation in both natural principles. A. C. 5278.