has been displayed in the operation of the effect for without intelligence nothing orderly could be arranged. Neither will it be denied that Use is the end, stamped upon every created thing. And further:-It is the nature of all love to draw or assimilate all to itself; and hence, to create something as like itself as possible-for it could not make another self-which necessarily would be an image or likeness of its creator, capable of reciprocating its life intelligently. Now such a being we find in man; a being whose very life is love-love derived-and into whose soul wisdom shineth; and these, we believe, are the essentials of Humanity; that they exist in God as their source, and flow forth thence to all human recipients. But all this will appear irrelevant, and the object of its introduction may not be seen; that object, however, has been to shew that the creator alone is perfectly human, and that the things created must, as a consequence, correspond to the principles which created them and finally, that man-who is the highest object in creation—and an "image and likeness of God," must therefore have in him that which corresponds to all things beneath him, thereby connecting the whole with the creator. It will be observed, then, that this is the philosophy of the ancients, who looked upon man as a microcosm, or little world, containing, by analogy, all things within him of the macrocosm, or great world. If, then, love and wisdom are the essential creative principles, every thing created must bear relation thereto; whilst in the highest order we find vessels for the reception of the principles themselves, or which react. Such we deem the will and understanding of man to be: the former of which love affects, whilst wisdom permeates the latter, producing in the life of man, active use. Here, then, do we profess to solve the query, "What is humanity?" and thereby that which is to be developed; for as love, wisdom and use is the one life which he receives interiorly from God, it follows that affection, intelligence, and usefulness of life are the grand objects to be developed by man. First, then, in respect to Love. If we were to say that "Love is the very life of man," its truth would not be so easily seen as when it is said that love is the object or end for which he lives; for, take away love or affection, and what have you left? Nothing. It may be said, indeed, that his intellect remains; but we submit that he could not think one single thought, except he willed it, and what is will but love, he must love to think before the thought can exist; he must love to act before the act takes place; hence love is the prime mover and it is in the gratification of this love that a man finds his delight and his happiness. But a single thought will shew us that the love of the Good and the True is capable of perversion into the Evil and the False. Yes! here is the breach which man has made in his moral nature-the abuse he has made of his liberty and his rationality, by exercising and devoting his affection on improper objects-on self and self alone, instead of disinterested love for the good of others. Happiness, we may safely say, is the object of which every human being is in search, and the greatest amount of it is found in the realization of that which he loves. The voluptuary loves his pleasures, the miser his gold, the Christian his God and his neighbour. Thus it may be seen, that the cultivation of one or two of the senses, and their delights, be the affection ever so keen, will not bring happiness to their subject. No! nor the cultivation of the whole of the senses, merely, will ever bring lasting happiness to man; and the solution to this lies in the very nature we have assigned to him; which is not sensual merely, but intellectual, moral, rational, spiritual,— completing in himself the circle of creation, in leading from nature up to nature's God. In this brief sketch, then, it may easily be seen that love unenlightened by wisdom, will not, cannot bring to man true and lasting happiness, because it is only one part or portion of humanity; and therefore, for the development of love, or affection, intelligence, or knowledge, is requisite to shew it the light, and thus to join its throbbing bosom with a partner in its joys, who can point out to it at all times that which is unstable and fleeting,-that which would gratify but for a moment, and leave a sting behind. No! we repeat, the gratification of the senses, apart from the regulating power of intelligence and truth, can never bring aught but the most evanescent delight,—the delight of the moment. The most delicious meats, the most fragrant odours, the most delicate touch, the most gorgeous sights, and the most ravishing musical sounds, all combined, in one continual feast, apart from those superior qualifications to which we have referred, would be sweet for the time only; but that time would soon pass away, because of the imperfection of the development, and sorrow and discontent would take the place of joy, and man would mourn. Now if the conclusions to which we have come respecting the Creator be true that his very essence is love, from which he desires to bless the whole human race-and that man is human because God is Divine Human, and that thus he is a recipient of human principles continually flowing from Him, it will follow that man, when in the true order of his being, is but a channel of blessings to his fellow-man. And herein do we behold the analogy which we observed at the outset, between all things in nature and man. Let his affections, then, be directed by intelligence into the proper channels, by means of which he can perform uses in the world to those around him, and from this performance derive his own essential delight. Let us, then, arouse these noble powers of the soul to vigorous action; let us shake off all customs and habits of an evil, morbid, or vicious character, which are not calculated to develop, but to deprave and pervert the true principles of humanity: and let us drop into the common treasury our mite of brotherly love and information, so that we may assist in the promotion of the affection of Good, the knowledge of Truth, and their application to life, which must ever tend to the advancement of a people in genuine intelligence, industry, refined accomplishments, and lasting happiness. Poetry. TO THE MEMORY OF DR. ARNOLD. (From the German of Chevalier Bunsen.) The holy fight of Faith amongst us thou hast fought, Each feeling now is thine, that stills earth's dreary woes, Mute now is Envy's voice-Hate has o'er Death no power, From needful strife below by Death thou wast removed, So we would combat too, as thou before hast done; Of Love, and Faith, and Hope, the garments bright put on; We'd yield our lives a willing gift ere we that Truth denied. A. D. G. To the Editor. 73 MISCELLANEOUS INFORMATION. LIVERPOOL. Dear Sir, It will, doubtless, be interesting to the members of the Church at large to be made acquainted with our progress in reference to the intended new church in this town. Since my last communication, the purchase of the land, conveyance, fine, and lease, have been completed, and all expenses paid, amounting to the sum of £247. 11s. 10d. The land, consisting of 443 square yards, has been put into a full corporation lease of 75 years, upon payment of a "peppercorn annually," if demanded. The lease can be renewed at any time before the expiration of the 75 years, upon the customary payment of a fine, and thus be kept in lease perpetually. It is situate in Bedford street North, and contains 44 feet frontage, and about 96 in depth. The building to be erected will be capable of seating about 250 persons, with a school-room underneath of the same area as above. There will be about 140 square yards at the back, unappropriated, on which the church may be enlarged, at any future time, if required. The lease is dated 31st December, 1852. Our appeal to the members of the Church at large, signed by the writer, Mr. James Skeafe, and also by the Revs. D. Howarth and J. H. Smithson, has had a very extensive circulation, one copy having been sent to every minister, to the secretary of each society in the Church, and to about 400 or 500 members of the various societies, as well as to others in various parts of England, Ireland, Scotland, and Wales; but they have not been very generally responded to. This may have arisen from an erroneous impression, of many years' standing, viz., that the Liverpool Society, being in very comfortable circumstances, requires no assistance. The question has often been asked, "How is it that the Liverpool Society cannot afford to pay for the services of a minister when they have the church rent free?" The following statement is the best reply that can be given to so erroneous a notion:Rent paid to the owners of the Church from Novr. at £45. per year, the Society keeping the building in repair. Rent paid from 1st July, 1846, to August 25th, 1852, at £75. per year, the owners keeping the building in repair.. £803 11 8 [A written agreement was made in 1846, signed by both parties, to terminate the tenancy at any time, by giving or taking six months notice. The Society has fulfilled its engagements, and paid all debts and demands during the time it occupied the church.] Minister's salary, missionaries, and all other incidental expenses connected with the Society during the above period, say Making a total in 132 years of. 1196 5 8 .£1999 17 4 The above amount was contributed by the members in the way of annual fixed subscriptions, quarterly and other collections, during the 13 years of the society's tenancy in the church in Russell-street; the greatest number of fixed subscribers in any one year being 47, and the least number 36, making an average of about 43 contributors in each year. Is there a single society in the whole of the New Church that has contributed so large an amount in the same period, in proportion to its numbers? It is earnestly hoped that such of the members of other societies as have been, by Divine Providence, endowed with abundance of this world's wealth, and have not already responded to the call, will embrace an early opportunity of doing so. It is also hoped that the admirers of the heavenly doctrines who are not connected with any society will consider it a privilege to have an opportunity of assisting in the efforts that are now being made to extend the knowledge and the practice of these heavenly doctrines in this locality. The ardent and united wish of the society is to have K the building as free from debt as possible, that they may be the better enabled to pay for the services of an efficient minister, as well as to support a Sunday school, &c. The estimates of the cost of the building are not yet completed; it is supposed the land and building will not exceed £900. or £950. .... : 0 0 0 30 O 4 17 0 100 In addition to the former donations, 3 0 0 Amount subscribed by the members and others of the Liverpool Society 137 5 0 Amount of donations by members and friends from othe societies.... 132 3 5 I am, Sir, yours, &c., January 12th, 1853. pondences; but beyond this he evidently knows nothing of the subject. In the "Family Herald" for the first week of January, in reply to a correspondent, who asks the question whether "the editor had read all the works of Swedenborg," the reply is "No; nor," says the editor, "has any man in London read them; they are too voluminous to be read." This is taking upon himself to say a great deal, quite contrary to what we know to be the truth. It is, however, true that many of the professed receivers of Swedenborg's writings do not read so much as they ought to do; they remain satisfied with a merely general idea of the doctrines, and do not enter into particulars. But this general idea, so well sustained by Scripture and reason, is enough to convince them of the great superiority of the New Church system of theology over that of the old; although if they would avail themselves more diligently than they do of the privileges they possess, they would enjoy a state of intelligence as to everything spiritual such as the human mind in no period of history has previously enjoyed. There are two or three what the editor calls "oddities" brought out in £513 0 6 the reply to his correspondent, by which he thinks he can create a laugh against Swedenborg, and thus, at once, extinguish all his claims upon the serious attention of the public. But this, as we shall soon see, is not so easily done. Do not all infidels endeavour to bring out in detached and garbled extracts what they call the "oddities," and even "immoralities" of the Bible? and yet the Bible is not extinguished. Let it not, however, for a moment be thought that we put Swedenborg's works on a level with the Bible; we only state this to shew that even the best of books is liable to such attacks as the "Family Herald" makes upon Swedenborg's works. Swedenborg, it is alleged, says that "the entire heaven of spirits had conspired against him, with the intention of suffocating him." Now this heaven of spirits to which Swedenborg alludes is that heaven in which the dragon was; (Rev. xii.) and did not the dragon and his angels, until they were cast out, make war against "Michael and his angels," or endeavour to suffocate or destroy them, namely, those who acknowledge the Lord, and live according to His precepts? If the "Family The "Family Herald" has often condescended to mention Swedenborg, and to state something respecting his writings, which, in nearly every case, has been either a misrepresentation, or a distortion, or a contortion, or a perversion of what Swedenborg has said. It also appears that there are persons foolish enough to inquire of the "Family Herald" respecting Swedenborg, his doctrines, and his writings. Now these inquirers, instead of sending their inquiries to such a source for information, might as well send them to the cave of Eolus, or to the shades of Erebus. The editor of the "Family Herald" is totally destitute of any genuine knowledge of what Swedenborg's system and writings really are. He may have a book or two of Swedenborg's, probably the Index to the Arcana Calestia, by which he has learnt a smattering of corres |