conflict in many a perplexed and wavering mind. But although the works of early New Church writers were chiefly, they were by no means wholly, of a polemical character. The first of those who earnestly contended for the truth, strove still more earnestly for the good of the church. Clowes laboured more, as he delighted more, in feeding the sheep than in guarding the fold. Now that the church has so well secured the gate of her enemies, she is more capable, and no doubt is more willing, to seek and pursue the second part of the promise, "In thy seed shall all the nations of the earth be blessed; " a promise which will be more and more realised by the church as a body as her teachers are more intent on leading, and the church is more disposed to be led, into the charity that never faileth, and to let their light so shine before men that they may see their good works, and glorify their Father who is in heaven.

In this work the daughters of the church are able to take an important part, it being a field in which they can with propriety and congeniality cooperate energetically, and in which they may labour so successfully with their brothers. And it is a hopeful sign of the commencement, and a favourable omen of the progress of this which may be called the new era of our church, that the female mind has begun to show its fruits in the authorship of works in which their gentler wisdom can find a tongue to say a word in season. Besides many other female writers in the church who have cast their mite into the treasury, there are two in this country who have made larger contributions to our stock of knowledge. Elizabeth Strutt has given us an excellent work on the feminine soul, in which she has pourtrayed the character, and dwelt on the mission and duties and destiny of woman-a work that may be read with pleasure and profit by men as well as women. Mary C. Hume, who has appeared in the character of an author, has already performed a large amount of literary work. Like Mrs. Strutt, too, she comes before us as a poetical as well as a prose writer; and not only in works of fancy but of fiction. Like our friend Arthur in America, she has no doubt adopted fiction as the vehicle of truth-to make imaginary characters so speak and act as to teach real characters how they ought to live. We know not what success has attended this effort. We suspect there is too much of the spiritual interwoven with the material to make her "Wedding Guests" a favourite with the general class of novel readers, who seek amusement rather than instruction, excitement rather than improvement. Of the author's poetical talents our readers have had an opportunity of judging from "Sappho," which appeared in the last number of the Magazine, and has since been reprinted in a handsome [Enl. Series.-No. 102, vol. ix.]

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form, in which we hope it may have the wide circulation it deserves. We must not, however, enter into any examination of these works, although we cannot leave them without expressing ourselves favourably both of the purpose and of the execution. Our principal and immediate object is to notice the work which has been placed at the head of this article. The work consists of two parts. In the first part, the author pursues her object," first, by striving to explain what the spiritual sense is, and what the law of its interpretation; and secondly, by advancing some arguments in proof of its existence and importance to all believers in Revelation, and by briefly examining some of the objections commonly raised against this doctrine concerning the Word." These points are treated with force and clearness. In defining the spiritual sense, the author says "The spiritual sense within the letter may be likened to a kernel in its shell, to a jewel in its casket, to the wine in a cup, or to the light in a lamp; but can only be adequately compared to the life, or living soul within the body." (p. 6.) The Word in this respect is shown to be in harmony with creation, and eminently with the nature of man, as an inhabitant of the natural and the spiritual world, to whom it is adapted; while evidences of the existence of a spiritual sense within the letter are drawn from the Word itself. Many interesting points are introduced, as proving or illustrating an inner sense in the Scriptures, which is shown to be an ark of safety, which Divine Mercy has provided in and for the present times, and where alone the believer in Revelation can find refuge from the doubts and difficulties which modern criticism has created as to the divinity of the Word. "The spiritual sense, which is the soul, the ever-living inspiration of the Word, separates and distinguishes it from all human composition, and irrefragably demonstrates its, divine origin; since the wondrous messages it bears to the soul are couched in a cypher, of which the Creator of that soul, and of that great world of nature around us, could alone possess the key or explain the significance. Written in the sublime language of correspondences, of which the great book of nature is the living, sensuous embodiment, one law affording the interpretation of both, can the Book of books own another author than Him who is Author and Creator of nature and spirit, body and soul alike?" (p. 122.)

In the second part of her book, the author undertakes the more difficult task of explaining twelve obscure passages of Scripture, to illustrate the nature of that inner spiritual sense which she has already explained. It is easier to acquire a knowledge of principles and laws than to apply them. Correspondences, like mathematics, may be considered under the two distinct branches of pure and applied. Indeed,

as in every department of knowledge, correspondence has its theory and îts practice. It is not so much in explaining as in applying the science of correspondence, that we see the marvellous spiritual gift of the author of the Arcana Cœlestia,—a gift that will appear more marvellous to every one, the longer and deeper he himself digs for the treasures of spiritual wisdom in the same sacred and inexhaustible mine. Yet, notwithstanding the difficulty and delicacy of the task of bringing out the spiritual sense of passages of the Word, in a clear and easy manner, our author has acquitted herself creditably. She possesses what we look for as necessary qualifications in an expositor of Scripture-a clear perception of the sense or the subject in her own mind, and the faculty of giving it a distinct shape in her own language. This distinguishes the rational from the mere scientific expounder; the one who receives the light into his own mind, and gives it out modified, as distinguished from him who only lets the light shine through him. Yet, science is the necessary precursor of reason, and the scientific is the necessary receptacle and continent of truth; and it is possible for reason to lack science, as well as for science to lack reason; when the one is liable to overstep the mark, as much as the other is to come short of it. This, we think, our author has done, at least in one instance; and we think it our duty to notice it, because it is a positive blemish to her work, which we hope to see removed in a second edition; and it is a point, moreover, which is likely to create a prejudice against the science which it assumes as a foundation.

In explaining the Lord's washing of His disciples' feet (John xiii. 10.) as signifying the purification of the external man, and stating that the washing of baptism has the same spiritual meaning, the author proceeds to say: "If such be the signification of baptism, and of the Lord's washing of His disciples' feet, why, would we ask-in all deference to the custom of the Christian church for many ages-has the rite of baptism been hitherto almost universally administered by application of the water, not to the feet, in accordance with the Lord's injunction and example, but to the head, which, as representing the internal or spiritual man, cannot be purified with water, that is, by truth (albeit Truth Divine) in its state of accommodation to the natural man?" (p. 175.) In this instance, we think, the author's reason has gone before her science, and has built without a proper foundation. It is true that John's baptism, and the Lord's washing the disciples' feet, both signified the purification of the external or natural principle of man; but the one signifies the purification of the natural man which precedes, and the other signifies the purification of the natural man which follows, the purification of the

internal. The water which was applied in baptism signified the truth which leads to good; that which the Lord applied to the disciples' feet signified the truth which is derived from good. Baptism was administered to proselytes not only before they were confirmed, but even before they were instructed in the truths of Christianity; the disciples' feet were washed after they had followed the Lord during the whole period of His public life. The one was an initiatory, the other was a finishing rite. But there is another fact, which, whatever might be said about baptism as administered at first, cannot apply to it now:-" John's baptism represented the purification of the external man; baptism which is administered at this day among Christians, represents the purification of the internal man, which is regeneration." (T. C. R. 690.) There are a few other minor points to which we might take exception; but where there is so much that is excellent, we feel little disposed to object. Besides, when there is a full and hearty acknowledgment of essential principles, and an honest and earnest desire to carry them out, there can be no serious departure from the right path; and any slight deviation from that which we ourselves would in the same circumstances pursue, should create no difference between us. Miss Hume's book exhibits those essential excellences. Genial, earnest, vigorous, and healthy, it cannot fail to do much good both to those who are in, and to those who are out of the church. And we trust that the talented daughter of Joseph Hume may long live to serve her church, as disinterestedly and usefully as her eminent father served his country.

MISCELLANEOUS.

THE MONTH. The month of May, 1862, may well be considered a remarkable one. On its first day, that grand sign of human progress, the International Exhibition, was duly opened. The gathering was a splendid one, though of course suffering in comparison with its predecessor in 1851, from the absence of our bereaved sovereign and her lamented consort. Every mind, no doubt, amidst the splendour of the opening of the new Palace of Industry, would feel the absence of the departed prince, who was wont so gracefully to unite dignity of mind with lustre of station, and to give the grace of royalty, while he accompanied his august partner, to the completion of plans which his good sense, his talent, and his urbanity, had done much to bring to a successful issue.

The building, however, was duly opened, and, like its predecessor, it yields ample proof of the goodness of our Heavenly Father, and the capacity of all nations for brotherhood. There the varied products of the different countries of the earth are seen in rich abundance, and the wondrous skill of the civilised nations is exhibited in works of amazing beauty, and of astonishing variety. Art appears in the kindred forms of sculpture and of painting, as well as in the exquisite finish which it lends to the ten thousand varied forms in which use and beauty are blended together. 100,000 different specimens of articles are said to be contained in the building; and, in looking over the entire display, we cannot withhold the grateful exclamation which rises from the adoring heart, "O that