exceptions. But all things work together for good to them who love God.

"The doctrine of divine providence is one of the earliest truths we learn from revelation; but our first views of it are extremely imperfect and obscure. It is a doctrine, however, in the reception of which we can most manifestly observe an elevation of the understanding above the will. The sacred Scriptures so plainly declare the divine providence of the Lord in particular events as well as in universals, that he who is not obstinately opposed, will be likely to become rationally convinced of its truth. But this conviction is not the end, but the commencement of a practical application of the doctrine to the life. We must learn to acknowledge and admire the wisdom of the Lord, not merely in universals, but in particulars also; not merely in those things and events which appear agreeable and desirable, but in those also which appear the reverse. In this way the doctrine of divine providence will gradually descend and enter into all the thoughts of the man, and he will attribute less and less to chance and accident, till he realizes a providence that constantly attends his daily walks, and numbers the very hairs of his head. Yet, in all this work, the general conviction of the understanding is prior in point of time, and continually operating. In the trials of life, it becomes to the mind like oil poured upon the troubled sea; it produces a calm and smoothness upon the surface of the deep, which allows the turbid waters beneath gradually to assume a state of transparency and peace,

"But there is a point beyond the acknowledgment of the divine wisdom in all things, even if that acknowledgment be without limit or qualification. There is a principle even deeper and more unsearchable than the divine wisdom. This is no other than the divine love, emanating from the very heart of heaven, and pervading the whole creation; reaching us at every possible point of contact, even the minutest circumstance of our lives, and literally placing underneath us "the everlasting arms." This is, indeed, the real active principle, and cause of all things; but, being also tho most interior, it is the last that manifests itself to man. We acquire no perception of it by reasoning about truth, nor about the principles and motives of obligation and duty; but by being elevated above reason, into the life and fountain of reason. It is not a thing to be seen in the understanding, but to be felt in the heart; and to be felt only in so far as we 'put on the new man which after God is created in righteousness and true holiness." For the natural man, or the natural will of man, does not feel the dispensations of Divine Providence as the dealings of Divine

Love, because he is in enmity against God. The divine love can be manifested to us, as such, only in proportion as we put away our own desires, and are thus able to say not as I will, but as thou wilt. And this change of our wills, which is so essential, and is indeed the sole aim of revelation, is to be effected only by our obedience to the commandments. We cannot by any effort of reason change our own wills; but our Lord has revealed our duty in his Word, and, while we are conforming to his commandments, he will order and arrange all within us. If a man love me, he will keep my words; and my father will love him; and we will come unto him, and make our abode with him.

"In proportion as a man comes into this view of the divine providence which results from obedience to the commandments, his life will become a stream of uninterrupted joy. He is no longer anxious and perplexed about things beyond his controul; for he is content to resign them into the hands of Him who knoweth that we have need of these things before we ask him. He has learned to seek first the kingdom of God and his righteousness, and all these things are added unto him. Thus he is no longer subject to disappointment, for he has ceased to anticipate. He finds his duty in the present, not in the future; and the performance of it leads his contemplations to that kingdom which is within him, not to that which is without. Whatsoever he asks, he receives; for his desires do not press forward, but inward : thus he asks all things in the name of the Lord. In the course of Divine Providence, he is borne onward, as by a stream. To him, the morrow shall take thought for the things of itself, for sufficient unto the day is the evil thereof.

"All this wonderful change is effected, and is to be effected, only by yielding our own wills to the will of the Lord. The divine providence is over all. The Lord maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. The difference consists in this, that the one receives, acknowledges, and endeavours to co-operate with the influx from the Lord, the other rejects, denies, and resists it; and while he strives against the Lord, he finds it is hard to kick against the pricks. Hence, he assumes the idea, that the Lord is a hard master, reaping where he had not sown, and gathering where he had not strawed. Alas, how does he deceive himself! He is judging his master's service to be hard, without having tried it. All the hardness and difficulty consists in renouncing his allegiance to his old master. Ye cannot serve God and mammon. But the service which God requires, is love; love, that is consistent only with a state of perfect freedom. If, therefore, we find the yoke

of the Lord is not easy, and his burthen is not light, (we have his sacred Word for it, that) it is because we have not taken it upon

us."*

C.

SWEDENBORG'S DOCTRINE OF CRANIOLOGY.

To the Editors of the New Jerusalem Magazine.

GENTLEMEN,

In a periodical work, called "The London Medical Repository and Review," published January 1st. p. 92, is the following singular paragraph, which is copied verbatim ; and if you have room, I shall feel obliged by your inserting it in your next number.

I am Gentlemen,
Yours truly,

ABRAHAM JONES LE CRAS. "The following observations, which we have accidentally met with in an old volume of the Goetingische Taschenkalender, will be considered by some as another confirmation of the truth of the saying, that "there is nothing new under the sun." Without supposing that Dr. Gall borrowed any of his notions from the source here indicated, it is interesting to observe how similar were the views entertained by the Swedish Theologian on the influence exercised by the different parts of the brain upon the form of the human skull.

"Captain F. Walden published at Copenhagen in 1806, a biography of the celebrated Swedenborg,+ along with some extracts from his writings. It is very remarkable, as is shown by this work, that the distinguished Swede, about 50 years previous to Dr. Gall's theory, should have entertained a very similar opinion. The following are the words of Swedenborg :

666

Every man that is born has a disposition to all sorts of evil, which must be checked by education, and, as far as possible rooted out. This is first to be attempted by correction and punishment, then by good society and example, which lead to imitation, and at last good is secured upon a true and reasonable religious

The above article on Divine Providence is taken from No. 1, of a periodical Work, entitled "The New Jerusalem Magazine," published in September, 1827, at Boston, America. The contents of this Number are:- Advertisement-Thoughts on Revivals of ReligionThoughts on the Divine Providence-Illustrations of Scripture-Unitariarism and Orthodoxy, a Review of Dr. Channing's Discourse, &c.-Nature and efficacy of True Prayer." The work is printed in 8vo. and contains 32 pages. We rejoice much at the appearance of this New Jerusalem Magazine, and we sincerely hope that the Editor or Editors whoever he or they may be, will be always actuated by liberal and impartial principles which can alone secure the success of the Work. Editors.

The title of this interesting work is Assessor Svedenborg's Levnet, Adskillige Udtog af sammes Skrivter nogle blandede Tanker, tilligemed Svedensborg's System i kirt udfog. Kiobenhaven, 1806.

root. When these conditions are all observed, it is indicated by the beautiful skull of the individual. On the contrary, should the education be neglected, or no sudden misfortune nor opposition hinder the first outbreakings of evil or disorder, the evil afterwards becomes habit, and produces peculiar wishes both in design and practice, which cause the formation of a badly shaped skull. The cause of the difference of skulls, in such cases is this: the peculiar distinctives of man, will and understanding, have their seats in the brain, which is excited by the fleeting desires of the will, and the ideas of the intellect. Near the various spots where these irritations produce their effects, this or that part of the brain is called into a greater or less degree of activity, and forms along with itself corresponding parts of the skull."

Review of Books.

The British Youths Minor Spelling Book, or an Introduction to the Art of English Reading, in five parts, being carefully adapted to the use of regular Day Schools, as well as Sunday Schools. London: sold by T. Goyder, &c. printed and published by J. Read, Haslingden. pp. 72. Price 6d.

THIS little Work seems well adapted for the practical use of schools as specified in the title; it is systematically drawn up, and regular in its appearance, which is a considerable recommendation to any elementary books designed for youth.

The author says, in his short preface, that "practical utility" is the object of the Minor Spelling Book; which character we think it is well calculated to sustain. "The British Youths' Minor Spelling Book," price 6d. is an enlarged edition of a prior useful little work entitled 'The British Youths' Universal Primer," price 3d. We are also told, that it is intended as soon as convenient, further to extend the excellent system herein adopted, which is so evidently calculated to promote the scholar's improvement, to a third and still further enlarged edition, to be entitled "The British Youths' Universal Spelling Book,' price 1s.

Those parts of the present work, where any thing of a doctrinal nature appears, are written agreeably to the principles of the New Jerusalem Church; but from necessity doctrinal points are but very briefly and slightly touched upon, because the work seems designed for general adoption in both regular day schools and Sunday schools of different denominations. The few short prayers, graces, &c. at the end of the book are written with a degree of propriety seldom observable in works of this kind. The tables and lessons are progressive and systematic; and so arranged that spelling and reading may be practised simultaneously without turning backward and forward in the book.'

The author of the two above named little elementary works, we understand is the Rev. T. Pilkington, who, it appears, from some prudential motive or other has withheld his name from the public, perhaps, judging that religious prejudice might hinder the local circulation of these school books. The first edition of the Universal Primer,' seems to have been speedily sold, which is ample testimony to the merits of a provincial publication, and we hope the same success will attend the sale of the Minor Spelling Book? Judicious elementary works are of great importance to the rising generation, and though the writers of our church have hitherto mostly confined themselves to religious subjects, yet we hope the time will arrive, when works on education, literature, science and art shall laudably engage their attention; but in this respect every thing must appear in its own due season.

Miscellanea.

DIALOGUE BETWEEN A MINISTER AND AN ENQUIRER. [Continued from page 368-1827.]

Enquirer. Be so kind as to illustrate and confirm these views by other portions of the Divine Word.

Minister. It will be easy to do so: but you cannot be unmindful, that according to this chapter, the fourth day had arrived before the creation of the sun, moon and stars, from which all light to this world is now derived. This is calculated of itself to convince the enquiring mind, that what is here related may possibly have a sense different to that which appears in the letter. Taking the relation according to the literal sense, it is difficult to see why their should be evening and morning at all, if the light was miraculously produced. If light was necessary for the world in its then state, and it was not yet convenient to create the sun, moon, and stars, judging from onr scanty knowledge of things, the reason of alternation of light and darkness does not appear. Besides, if the letter be strictly followed, the sun, moon, and stars with the space in which they move and exist, constitute the heavens in the common acceptation of the term, and therefore if the heavens and the earth were created the first day, the sun, moon and stars, were then created; so that something like a contradiction, appears in the narrative thus understood. In such confusion and contradiction we must expect to be involved, on departing from the true mode of interpretation.

Enquirer. You have already alluded to this incongruity, of which I have not been unmindful, and anticipate from the explanation of it, the removal of the apparent inconsistency; but wishing as I advance in this new knowledge to have every step made sure by the Word of God, I therefore requested you would confirm me in the advance I have already made, by a reference to other portions of the Divine Word.

Minister. That light has respect to truth or faith, is evident from the following passages. "Light is sown for the righteous; and gladness for the upright in heart." Ps. xcvii. 11. Where righteousness or goodness prevails in the heart, the understanding will be sure to be illustrated either in this world or the next, with truth or light. Again in the same Psalm, verse 4. "His lightnings enlightened the world; the earth saw it, and trembled." Where lightnings denote the enunciations of divine truth, the earth, the church to which perception thereof is given, accompanied with fear in proportion as in or by light its impurities are discovered. Again, in Isaiah. "To the law and the testimony: if they speak not according to this word it is because there is no light in them." viii. 20. Where light is evidently the same with a correct understanding, derived