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 and "cunning;" and "the true men of the church," says Swedenborg, "are so far removed from cunning that they utterly abhor it;" and "what the wicked do from cunning and deceit they call prudence." (A. C. 6655.) True, but our opponents forget that there is a good as well as a bad cunning—a cunning that has good for its end, and is therefore wise and commendable. And it is needless to say that this is the kind of cunning which I commend.

"Pretense and cunning," says Swedenborg, "which have good for their end, whether it be the good of a neighbor or of a man's country or of the church, are prudence; . . . but pretense and cunning which have evil for their end are not prudence, but are artifice and deceit, with which good cannot be conjoined." (A. C. 3993.)

Now, if "acting prudently" is, as we are plainly taught, "genuine charity," and if cunning which has for its end the good of the church is prudence, is it not strange, and a matter to be deeply regretted, that the editor of a leading New-Church paper should put himself on record as strongly opposed to the policy encouraged and advised in "Independent Witnesses"—the very policy commended in the writings which this editor professes to revere?

Moreover, Swedenborg tells us, in his last great work, in what way or by what instrumentality the