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article and its bulk, and a considerable of them are now in good positions; business was attained; but Mr. Dunn felt somewhat uneasy, at his time, being taken up entirely with what was not altogether free from unpleasant associations. He had, he said, too much to do with brewers. Some one suggested to him to try tea and coffee. He did so, and succeeded admirably, and went from one thing to another with his extracts and essences until he came to cocoa. This greatly delighted him, for he felt that in the preparations of cocoa there was a most nutritious, healthy, and pleasant addition to England's beverages; and he went on improving that to the utmost, and it became in his hands, and that of his partner, Mr. Hewett, a great and impor. tant business, to which he attended as long as health and strength permitted. He used to say, when he turned his attention to it, that chocolate was only an article of luxury enjoyed by the rich; but it was an excellent article of food, and he was determined to bring it within the reach of the poor. He first made it soluble, and continued his attention to it until a comparatively short time before his death. He ever sought in his manufactory to preserve everything pure and genuine, so that New Church principle might run through his trade. At one time so many adulterations were introduced into the business by unprincipled imitators and rivals, that Mr. Dunn's business was in great danger from cheapness, induced by spurious ingredients; but Mr. Dunn held on his way unswerving; and after a time the genuineness of his business triumphed, and he achieved a complete success in trade as well as in principle. The benevolence of Mr. Dunn shone conspicuously in his life during its entire length after boyhood. When he was in his teens, he commenced the first Sunday-school in Netherton; and although his income was only £60. per annum, he spent £10. a-year upon this Sunday-school. Though three times married, he never was blessed with any children of his own; but, nevertheless, his house was never without a child in it, either an orphan or the child of some poor friend adopted and brought up by him. It is said the number of such children is over FORTY, and many

other children he sent to school, and educated also a considerable number. When his workmen's wives brought an addition to their families, it was a common thing with Mr. Dunn, on the new comer being announced, to send a sovereign and a kind word to the mother. One female, on the day of his funeral, named that she had received thus seven sovereigns, and a relative four, from the same kind hand. When a young man got married, his considerate master always gave a kind present to assist the young couple in their house furnishing, and we are happy to learn that these marks of kind attention are continued by the firm, though Mr. Dunn's immediate direction has of course for a considerable time been hardly felt. The result of such a life was in old age a tenderness of character, a sweetness of disposition, a grateful regard for the Lord Jesus His Heavenly Father, most striking and touching to notice. His voice would tremble with emotion when he spoke of the goodness of the Lord. He never seemed as if he could speak with tenderness deep enough of the Divine Mercy, and tears would flow down his benevolent face when he contrasted, as he sometimes did, the goodness and pity of the Lord with the folly and evil of man. His circle of friends and workpeople was numerous, and from the words and countenances of all on the day of his funeral, was evident the feeling that pervaded all. We have seen the last in this world of one of the very salt of the earth; one of the world's best and greatest. His remains were interred at Highgate, on the 15th of May. His workmen followed, and where they could, bore the coffin; and many there were whom he had befriended in early life; many of his workpeople who loved and wept for him as a father; many old friends who had walked with him in the paths of heavenly wisdom, many who had taken sweet counsel with him; and to them all it was evident his memory was fragrant with tenderest recollections, and the feelings of all seemed to say-"Let me die the death of the righteous, and let my last end be like his."

J. B.

CAVE & SEVER, Printers by Steam Power, Hunt's Bank, Manchester.

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In the writings of Swedenborg we find frequent mention made of the innocence of ignorance and the innocence of wisdom. Perhaps there are few subjects contained in those rich stores of spiritual truth more profitable for consideration than the above. They embrace the whole circle of man's inner life, and develop the true significancy of the word circle when applied to the states of man, which, when viewed from other aspects, appear to be a series of progressions in an ever-elongating line rather than a circle. There are two Hebrew words which are translated "innocent" in the Bible. The one, t, is also rendered by the word "pure," as in Exodus xxvii. 20, and xxx. 34, when speaking of pure frankincense and oil-olive, and in Micah vi. 11, in the sense of blameless; by the word "clear," as in Psalm li. 4; and by the term "cleansed," as in Psalm lxxiii. 13; cxix. 9. The other, P, is more uniformly translated "innocent," though in some cases rendered by the words "perfect" (1 Sam. xiv. 41, though here the margin has "innocent"), "unpunished" (Jer. xxx. 11, xlvi. 28), “guiltless" (Exod. xx. 7), "clear" (Exod. xxxiv. 7). It appears probable that the first

term is used for interior innocence, or that of the will; and the latter for exterior innocence, or that of the understanding: thus we find them used in Psalm lxxiii. 13:-"Verily I have cleansed () my heart in vain, and washed my hands in innocency (1)." In this verse we find the state of innocence obscured and losing its child-like confidence; but we read of its restoration by going into the sanctuary, which, we are told (3652),* denotes a state of love and faith. Innocence consists in

* All the references in this article are to the Arcana Celestia. [Enl. Series.-No. 103, vol. ix.]

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acknowledging and loving the Lord, and in believing that all good and truth are from Him; thus in a willingness to be led by the Lord, and not by self (10,210), which state is beautifully exhibited in the 24th and 25th verses of the same Psalm :-"Thou shalt guide me with Thy counsel, and afterwards receive me to glory. Whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee."

Happy would

Swedenborg says that innocence and charity are given to man in infancy and childhood, and are reserved within by the Lord as the means of operating his regeneration in adult age. In proportion as man in adult age extinguishes those states he becomes dead, and when about to be regenerated, these constitute the rudiments of that process, he being led into them by the Lord. (1050.) With the child innocence consists in ignorance of evils, and this gives rise to charity, for knowing no wrong of others, the loving child is ever ready to place confidence in all, to open its heart to a stranger, to believe all that it is told, and to confide implicitly in the fulfilment of every promise made to it. it be for all children if they were kept longer in a state of ignorance concerning the wickedness by which they are surrounded. Angelic influences would thus be more potent in the implantation of heavenly affections. We are told that "evil spirits cannot come near infants, because they have not as yet anything in the memory to put on, wherefore good spirits and angels are attendant on them." (5857.) We learn elsewhere that the manner in which spirits flow in with man is by putting on all things of his memory, thus all things which he has learned and imbibed from infancy. (6192.) In the degree, then, in which the memory can be kept unburdened by the knowledge of sin will evil spirits find no plane on which to act. In reference to this truth how full of instruction is the command given to Moses (Exod. xxv. 29):-"And thou shalt make the dishes thereof and the plates thereof, and the little dishes thereof, and the bowls thereof with which it shall be covered, of pure gold thou shalt make them;" by which things knowledges are signified, and knowledges are the memory of the natural man, which, to be acceptable, must be from celestial good. It is worthy of remark that the word translated "bowls" (Exod. xxxvii. 16.) is the same word as that from which innocence is derived, bearing the deep significance that innocence must constitute the very essence of the things of the external memory, signified by "bowls."

In Hosea viii. 5, we have a beautiful exemplification of the consistency of the spiritual sense of the Holy Word, as of a coat without seam woven throughout; the same connection does not appear in the literal sense.

"Thy calf, O Samaria, hath cast thee off; how long will it be ere they attain to innocency?" A "calf" signifies the good of exterior innocence, also the affection of knowing divine truths; but the "calf of Samaria" signifies the affection of knowing falses, which is opposed to innocence, hence the question in the latter clause of the verse. Calves were offered in sacrifices because they signified the affection of knowing things true and good, which is the first natural affection. In first infancy the good of innocence and charity flows in from the Lord, but there is no truth with which it can be conjoined. With infancy innocence is external, and hereditary evil internal; whereas with the regenerate, innocence is within, and hereditary evil without. The innocence into which man is introduced when he is born, becomes the plane and the inmost of all succeeding states; this is succeeded by a state of celestial love, which has its external development in love to parents; then follows a state of spiritual good, or mutual love, characteristic of the age of boyhood; as he advances, he is introduced to a state of the affection of good, signified by young men; whereas the subsequent states are signified by men, and at length by old men. (3183.)

The necessity of seeking a state of innocence, we learn from the words of our Lord :-" Verily, I say unto you, whosoever shall not receive the kingdom of God as an infant, he shall not enter therein." (Mark x. 15.) How important, then, does it become to strive after that heavenly state, and to put away all those evils which are opposed to it. The truths of the Divine Word, both in their literal and spiritual sense, contain every instruction that can aid us in this work. The proprium of innocence consists in knowing, acknowledging, and believing, not with the mouth, but with the heart, that nothing but evil comes from self, and that all good is from the Lord. Humility of heart and mind is, we see, the ground-work of this state. A broken and a contrite spirit, is the only one in which the Lord can dwell. Self-aversion is one of its characteristics: "Ye that love the Lord, hate evil," is the command, and nothing but evil comes from self. Self-denial is a further evidence of that state; when self is hated it becomes comparatively easy to deny its claims. There must be an entire giving up of our own wills: from this will result another quality of innocence, viz., contentment. Swedenborg says "They who are in innocence are content with what they have, whether little or much, and therefore they are not solicitous about what shall befall them;" calling this taking care for the morrow. Every covetous desire is necessarily incompatible with this state, whether it be exercised in regard to the spiritual or temporal goods of others. If we seek ascendency over the minds of others, we must still be far from self-abnegation.

All purification or removal of sins is effected by the good of innocence through the agency of truths; in other words, unless we love the Lord we shall not seek to put away evil, and unless we acknowledge that all good and truth are from Him, we shall fight against sin in our own strength, and thus shall gain no victory. The command given that two lambs should be offered, every morning and evening, was intended to teach that in every state there must be the good of innocence, for without it love to the Lord is not given, neither is charity towards the neighbour, nor faith which has life in it. (10,139.) A lamb denotes the good of innocence in general, and specifically the inmost good of innocence, hence the Lord Himself is called a Lamb. A kid denotes the interior good of innocence, and a calf or bullock denotes the exterior good of innocence. The observance of the Passover by the children of Israel in the land of Egypt was founded on the correspondence of the lamb, that deliverance from damnation might be represented by it, for where the good of innocence is, hell cannot enter. (10,132.)

Innocence, then, we see, is an essential in all our advances in the regenerate life; it makes one with love to the Lord; and unless it be interiorly in charity, it is not charity; consequently, unless charity, containing innocence, be interiorly in works of charity, they are not works of charity. (5608.) "As faith is not faith unless it be from charity towards the neighbour, and so from love to the Lord, and as there is no charity and love unless from innocence, hence the Lord first asks Peter whether he loves Him, that is, whether there be love in faith, and afterwards saith-'Feed my lambs,'—that is, those who are in innocence." (3994.) The state of peace and protection with the regenerate, arising from the various degrees of innocence in which they are, is beautifully described in Isaiah xi. 6, 7, 8:— "The wolf shall also dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little boy shall lead them. And the calf and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den." When this happy state has arrived, all opposing influences have ceased, the innocence of ignorance, in which man feels himself to be nothing but evil, is united with the innocence of wisdom, by which man acknowledges that all good and truth are from the Lord alone. Thus the circle of man's life is completed; he has received the kingdom of heaven as a little child, and enters therein. M. B.

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