number of exciting controversies. The doctrine of baptismal regeneration has been discarded by others than Newchurchmen, and Mr. Gorham, who contended successfully with the Bishop of Exeter on that head, judging from his sympathisers both there and here, may have been nothing more than "an Evangelical." But to return to matters more relevant, all English prelates have not been like Drs. Porteus and Bloomfield. By some of them, as we learn, a feeling not merely indifferent, but positively unfriendly to the New Church, has been manifested in various ways; and we know of at least one instance in which that feeling has proceeded to the length of deposing a minister for preaching the fundamental doctrine of the true Christian Religion.*

Seeing, then, that the Erastian Church of England repelled the new Christian doctrine on its first approach, and has continued to do so until now, we may regard her as having taken her position definitely. She like others, has mistaken a blind obstinacy for rational firmness. We have no hope that she will purge off her errors until she is compelled by the force of public opinion, nor do we doubt that she will use all the appliances and influences conferred by her present posi tion, to prevent the growth of a sentiment unfavorable to the continuance of things as they are. In the eye of heaven her degeneracy may be less than that of other churches, and therefore may the mercy of that heaven have been continued to her for a season, or until she shall have aided in accomplishing other ends of Providence. However that may be, no other alternative was left to those in the British Isles who believed that the Lord had again visited His people, but to come out from her as well as from the minor cities of the Dragon-for they all breathed the same spirit-and erect a new temple wherein they might worship the Divine 'Humanity in simplicity and in truth.

For the rest, we ask you not to go to France, or Germany, or Rus sia, and see how entirely the profession of our faith and the search after truth itself depends upon the caprice of rulers. Look over this broad land, with its multiplied sects, each and all claiming the right of private judgment and glorying in its religious freedom. Which of these has shown a disposition to welcome the new doctrine when offered, to substitute it for its own, and to propagate it by all the means at its disposal? for nothing else would answer the ends of its revelation. Is there one competent to judge, who, on a calm review of the past, believes that such an event was ever probable? or who is now so sanguine as to indulge a similar hope for the future? The history of the world records no such instance of voluntary and general homage to the truth.

Our doctrine, indeed, while floating about as a speculation, found a temporary refuge within the pale of more than one of them; and perhaps its natural enemies would as willingly see it buried in this way as in any other. But in the bosom of those who have embraced it in earnest it burns like fire and such cannot but speak out. No sooner then was it decisively adopted by some as a rule of faith and duty, and

* See the case of "The Curate of Swalecliffe."-I. R. 3, S. V. 203.

uttered with emphasis from the pulpit and the press, than the selfconstituted guardians of orthodoxy took the alarm. Episcopalians, Methodists, Presbyterians, Congregationalists and Baptists scessively assumed a hostile attitude towards the new opinions, and each proceeded to cast forth from its communion individuals who had been innoculated therewith; thereby warning others what they might expect should they presume to countenance "the new and damnable heresy and superstition." The followers of Calvin in particular, wherever found, have set themselves up as the champions of the old system; and, to do them justice, we must say that so sharp are their olfactories, and so stringent their rigor, whatever menaces the faith of the dragon is scented by them from hence to Tartary, and finds no mercy at their hands. Nor are we aware that-with the exception already noted-a more friendly feeling is manifested by the numerous minor sects of our country. Embroiled, too, as these several parties may have been, among themselves in time past, and hostile as are the present feelings of each to all the others, like Herod and Pilate of old they can suppress their feuds for the occasion and unite against the New Church-affecting to regard her as the common enemy, rather than to accept her in her true character as the common umpire of the divided professors of the Christian faith.

Here then, we are warranted in saying, do also flourish the "blind leaders of the blind." Here likewise are "lawyers who have taken away the key of knowledge; entering not in themselves, and hindering those who would enter" (Matt. xv. 14, Luke xi. 52). It is as true now as of old that "a prophet cannot perish out of Jerusalem," and our Christian Jews have "stoned him that was sent unto them." The deluge of error and intolerance has also reached these shores and overspread the land, and the worshipers of Jehovah-Jesus would have found no rest for the sole of their feet, had He not provided a separate ark which serves at once to buoy them up and over the wide waste of waters, and to shelter them from the tempest's wrath.

N. F. C.

ARTICLE III.

THE PARABLES EXPLAINED.

No. VIII.

THE HOUSEHOLDER WHO HIRED LABORERS INTO HIS VINEYARD.

"For the Kingdom of Heaven is like unto a man that is an Householder, which went out early in the morning to hire laborers into his vineyard. And when he had agreed with the laborers for a penny a day he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the market place, and said unto them, Go ye also into the vineyard; and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.

So when even was come, the Lord of the vineyard saith unto his steward, Call

the laborers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they like wise received every man a penny. And when they had received it, they murmured against the good man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst thou not agree with me for a penny? Take that thine is, and go thy way: I will give unto this last even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen."-MATT. xx. 1-13.

Q. WHAT do you understand here by the Man, a Householder?

A. JESUS CHRIST, as to his human and divine nature, who is called a Householder, as being the Source and Preserver of all Goods and Truths, which make Heaven and the Church.

Q. And what do you understand by his going out early in the morn ing?

A. Early in the morning denotes the first state of the Church, when the light of the Divine Truth, which makes the Church, first begins to be manifested; and by going out early in the morning is signified the first dawn of the influx of the Divine Good and Truth into the men of the Church.

Q. And what is here meant by the Householder hiring laborers into his vineyard?

A. The vineyard denotes the Church, which is called a vineyard from its being planted with vines, or heavenly truths, derived from JESUS CHRIST, who is the True Vine; and by the laborers in this vineyard are to be understood all those who cherish in heart and life the above Goods and Truths of the WORD OF GOD, preserving them from all those natural evils and false persuasions which have a tendency to destroy them; and by hiring these laborers is to be understood the blessed recompense of heavenly and eternal life, proposed to all such faithful laborers.

Q. But it is said that when the Householder had agreed with the laborers for a penny a day, he sent them into his vineyard. What do you here mean by his agreeing with the laborers for a penny a day?

A. By a penny a day is to be understood the recompense given and procured under every particular state of the reception and growth of heavenly truth; and by agreeing with the laborers for this penny is to be further understood, conjunction of life with JESUS CHRIST, which is the result of that reception and growth.

Q. And what do you understand by the Householder sending the laborers into his vineyard?

A. By sending, when applied to the Divine Being, is to be under stood the putting forth or emanation of His own Divine Power; and therefore, by sending the laborers into his vineyard is to be understood, the communicating to them Divine Power from Himself, by which they might be enabled to cherish, in their own hearts and lives, the heavenly Goods and Truths of His Most Holy Word.

Q. But it is said, that going out about the third hour, he saw others standing idle in the market-place. What do you here understand by the Householder going out about the third hour?

A. By the Householder going out is to be understood, the Divine Influx into the men of the Church; and by his going out about the third hour is to be understood, a successive state of natural life with the men of the Church.

Q. And what do you understand by his seeing others standing idle in the market-place?

A. By the market-place is here to be understood, a state of the natural life, in which man is capable of procuring to himself the Goods and Truths of Heaven and the Church; and by the Householder seeing others standing idle in it is to be understood, the Divine inspection exercised on those who are not yet converted from a natural state of life to a spiritual state, having never done the work of repentance from a sincere desire to attain regeneration through conjunction with the Divine Love and Wisdom. All such are said to be idle, because they have never applied themselves to that one thing needful, which is the great work for which they were sent into the world.

Q. But the Householder said to them, Go ye also into the vineyard, and whatsoever is just, I will give you. What do you here understand by the Householder saying to them, Go ye also into the vineyard?

A. By saying to them is meant a Divine dictate in their hearts and consciences; and by go ye also into the vineyard is meant the object of that dictate, in instructing them that it is the Divine Will, grounded in the Divine Love and Mercy, that no human being should stand idle, but that every one should endeavor to cultivate, in his own heart and life, those heavenly graces and virtues which the Father of Mercies is desirous to implant in the minds of all His children, for their eternal happiness and salvation.

Q. But the Householder says, further, Whatsoever is just I will give you. How do you understand this?

A. By these words the Householder would instruct the idle, that they have a just God to deal with, who rewards every one according to his works; in other words, who imparts the grace of His own Love and Wisdom to every one, in proportion to his desire of it.

Q. But it is said again of the Householder, that he went forth about the sixth and ninth hour, and did likewise. What do you understand here by the sixth and ninth hour?

A. Successive states of the natural life before man becomes spiritual.

Q. And what do you mean by his doing likewise?

A. By doing likewise is meant the same thing as hiring laborers into his vineyard; that is to say, the recompense of eternal life, proposed to all those of the Church, who are faithful and diligent in cultivating the graces of the Divine Love and Wisdom.

Q. And what do you understand by the eleventh hour, which is mentioned in the succeeding verse?

A. JESUS CHRIST distinguishes the period of human life into twelve hours, when he says, Are there not twelve hours in the day? By the eleventh hour, therefore, is to be understood, the last period of natural life preceding its completion; in other words, preceding the period of final decision, either for eternal happiness, or misery.

Q. But on this occasion, the Householder puts this question to those who were standing idle, Why stand ye here all the day idle? What do you there understand by this question?

A. The Householder now first proposes this question, to the intent that he might lead those to whom it is addressed, to make the profita. ble inquiry in themselves concerning the causes which withhold them from cultivating the graces, and bringing forth the fruits of the Divine Love and Wisdom in their own minds and lives. For such is the design of all inquiry proceeding from the Most High. It is not made for his own sake, or for his own information, but for the sake and for the information of others, by suggesting to them the spirit of inquisition which may conduct them to a right knowledge of God and of themselves, by leading them to explore their own secret intentions and purposes, and thus to discover the interior operations of their own

minds.

Q. And what instruction do you learn from the answer given to this inquiry, when it is said, Because no man hath hired us?

A. I learn from this answer, that the true reason why mankind in general live carelessly, and with indifference to their eternal concerns, is, because they have never been brought to reflect, in their own minds, on the inconceivable happiness reserved in heaven for all those who have cherished in their hearts and lives the graces of hea ven; that is to say the graces and virtues resulting from a right reception of the Divine Love and Wisdom.

Q. But it is said, that when even was come, the Lord of the vineyard said to his steward, Call the laborers and give them their hire, beginning from the last unto the first. What do you mean in this passage by the even coming?

A. By the even is meant the termination, or final period of man's natural life, when he enters upon the great realities of another world, and becomes associated with spiritual beings in that world, agreeing with the interior state of his own mind, whether it be good, or evil.

Q. And what do you understand by the steward, whom the Lord of the vineyard commissions to call the laborers, and give them their

hire?

A. The Lord of the vineyard properly denotes the Divine Good of the Divine Love: and His steward, therefore, denotes the Divine Truth of His Wisdom; hence, as a steward administers to his Lord, so the Divine Truth administers to the Divine Good. Moreover, all man's spiritual recompense is dispensed from the Divine Good by, or through the Divine Truth; and therefore, the Lord of the vineyard here saith to his steward, Call the laborers and give them their hire; because the hire of the laborers denotes their spiritual recompense, and all spiritual recompense is from the Divine Good, in conjunction with the Divine Truth.

Q. But why is it said, beginning from the last unto the first?

A. Because the subject relates to recompense, and all recompense has reference to joy, delight, and happiness; and this recompense commences, first in the natural principle, which is the last, or lowest, and then advances to the higher, or first principles of the human