the conditions of decay like any other dead animal matter. We regard it of no more consequence, except out of a decent respect for its former use as the abode of the living tenant who has forever left it. The accidents of death, like the funeral paraphernalia and the place of interment, have no significance to us, save as signs established by custom. These signs, I wish you to remember, are always joyful emblems to a Swedenborgian. With our views how can they be otherwise? We feel that the departed one has gone beyond the sting of death, and has gotten the victory over the grave. Was there to be a necessity of another resurrection like that promulgated by the churches, the grave would retain its triumph, and death its sting.

"The injurious tendency of this unnatural doctrine of the body being recalled from the elements into which it has been scattered for uncounted ages, and accomplishing a reunion with the soul, is seen by the undefined and heathen notions of many Christian writers. These compare death and their resurrection, to winter and the awakening of nature in time of spring, leaving the inference of a period being passed by the spirit or real man in a state of unconsciousness. In one moment they will speak of the dead as in the other world and also as in the tomb; as having passed to a final state of rewards and punishments, and as waiting for the judgment of the last great day.

"From such instruction, it is natural that many became too confused to accept any clearer views than the sleep of the soul with the body in the grave. It is pitiful that they are thus robbed of some of the highest and purest consolations of our life. To them,

it must indeed be a dread and awful thing to die,' or to have their beloved ones come under the shadow of such a grim conqueror who consigns his victims to the abode of darkness, silence, and final decay. The wailings, the gloom, and the despair which often accompany this event are seen to be consonant with this false and heathen doctrine."

Israel continued: "It must be a consolation to believe that our departed ones are still near us, and perfectly cognizant of what is passing in this life."

"How can we believe otherwise, when the history of the world, both inspired and profane, is replete with testimonies to this point. Could Moses and Elias have appeared unto the disciples had they not been in a state of existence, and knowing passing events in the world? You remember the words in the Apocalypse: 'And I, John, saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.""

"This was called an angel and not a spirit," said Israel.

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Certainly, since all angels of whom we ever knew anything in this life, were once men," answered Stilwell.

"We are taught to believe by the Christian church that the orders of angel and spirit are entirely different, the first being superior to those who once lived in

the flesh; and generally it is believed that angels only are permitted to minister to the world."

"You are so taught by Milton, whose theology contained more poetry than truth. There is no such teaching in the word of God. In Judges, thirteenth chapter, you will find that when the angel appeared unto the mother of Samson, he is called a man of God as well as the angel of God; again he is simply called 'the man.'

"In the book of Daniel, the angel Gabriel is called the man Gabriel.

"The angels who appeared unto Mary in the Holy Sepulchre were doubtless like men, as there is no record of her regarding them otherwise. They talked with her like men.

"In Revelations, twenty-first chapter and seventeenth verse, it reads: "And he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man; that is, of the angel.'

"I recommend you, however, to read the words of Swedenborg upon this and other subjects to which I could not much more than allude."

"That will I do."

CHAPTER II.

CONVERSATION CONTINUED.

ISRAEL continued: "I wish to hear your views of the character and mission of Jesus Christ on earth. Your words respecting the purification by an intermediate state of discipline and instruction, as also some of your observations upon the resurrection, have excited my interest. In short, let me first ask you if you believe in the doctrine of the Trinity?"

"Swedenborg teaches that there is but one God. This God was and is Jesus Christ. In Jesus Christ (as we are taught by writers of this faith)' is a Trinity composed of the Essential Divinity, the Divine Humanity, and the Divine Proceeding, corresponding to the human trinity in every man, of body, soul, and operating energy. In eternity He was Creator, in time, Redeemer, and to eternity, Regenerator.' No other God will be seen in Heaven but Jesus Christ. His appearance there is as a sun high above the heavens. Hence, in the time of his transfiguration before the disciples, whose spiritual sight was partially opened, it is said, His face did shine as the sun.' (Matt. 17: 2.) Also in the apocalyptic vision to John, 'His eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace.' The mission of the

incarnate Deity was, in the language of another, 'to check the overgrown influence of wicked spirits over the minds of men, opening a nearer communication with the heavenly powers, and making salvation, which is regeneration, possible for all who believe in the incarnate God, and keep his commandments.'

"Let me read to you from the pages of a prominent disciple of this faith: 'It was not, then, any selfish regard to His own glory which led to this grand expedient; but in his love and his pity he redeemed us. There never was any conflict between his attributes. The justice of God is but his goodness in restorative action. He does not demand the punishment of an innocent substitute. (Gen. 18: 25; Ez. 18: 20.) He requires our repentance and reformation alone. (Jer. 18: 7, 8; Isa. 56: 7; Luke 24: 47-8; Acts 5: 30-1; 1 John 1, 9.) It is not enough barely to believe all this, though true; to repent in extremity; or to confess our sins in the gross.'"

"But how will you manage the case of the thief on the cross?" here interposed Israel.

"Christ only promised him paradise," said Stilwell," and by what I have already told you, you can. understand our view of the states after death. If the thief, on coming into paradise or the state of blessedness, found himself fitted for that society, he would remain; on the contrary, if he was evil in the ruling love, he would leave there of his own accord. None are banished from happiness or heaven by the Lord or His angels, more than are they excluded from goodness and its enjoyment on earth, save by their free will. It by no means followed that this person was a