who objects to the pulpit eccentricities of the Rev. J. F. Potts. In the very first paragraph the author refers to "Auld Lang Syne," and quotes the chorus of the old song, "Slap bang, here we are again." But apart from these eccentricities of style, and one or two slight deviations from true doctrine, the defence is vigorous and sound. The "defence," printed as a small tract, without the correspondence, and with a short preface pointing out the deviations from New Church doctrine, and one or two other little matters, would, in our opinion, be useful for distribution at the close of missionary lectures in towns where Methodism is strong. In the hope that this course may be adopted, we refrain from giving any quotations from the "defence" except the closing words : I believe that Christ died for me, not instead of me. I believe the great, grand object of my Saviour's life and death was the destruction of sin in my life, and the victory over sin in my death; was the destruction of all that infernal power that held men in thraldom, and, through the life and death of Christ, men may walk in newness of life and in Christian freedom to heaven if they choose. My Saviour's victory over the power of sin in His humanity means my victory over the power of sin in my humanity, and thus a way is opened by my Saviour from the city of destruction to the celestial city-a highway in which I can walk if I choose, and, if I choose not so to walk, I must take the consequences of my own folly, for no one will take them in my stead; for not even God Himself can save me from the bite of the serpent if I will break the badge. But is it not enough for me to believe in Christ? I say no; I must live in Christ. Not enough for me to imitate Christ? I say no; it must be Christ living in me-the hope of glory, His goodness, His love, shed abroad in my heart, His life shining out in my life. The faith of an archangel is of no use to me if my life be as black as hell. "Look," says infidelity, at your thousands of drunkards, beggars, and criminals; are these the fruits of the preaching of the Christian religion?" I say no! They are the fruits of a perversion of that religion; the fruits of the teaching of that doggerel which says, Believe, and all your sins forgiven! only believe, and yours is heaven. 66 REV. R. H. HADDEN ON REVIVALISM. W ITHOUT endorsing every expression used by the preacher, we have much pleasure in presenting our readers with the following report of a sermon preached by the Rev. R. H. Hadden, at St. Botolph's, Bishopsgate, on 18th November, from the words, "O Lord, revive Thy work in the midst of the years :" I wish this evening to briefly examine the movement which, in one shape or other, has always existed in the Christian Church, but which at the present time especially is assuming strange and alarming dimensions. I mean Revivalism. We have grown quite accustomed these last few years to its tenets and its phraseology, to its system and its methods, and there is the danger that this familiarity may blind us to a true estimate of its meaning, and an exact measure of its ends. The Salvation Army, the Gospel Temperance Mission, the teaching of Mr. Moody and Mr. Sankey, and the numerous lesser efforts of Evangelical fervour, are all animated by the same spirit. The times, they say, are, religiously speaking, out of joint. Man is estranged from his Maker, the redemptive work of the Saviour is ill-appreciated, the strivings of the Blessed Spirit are unheeded or suppressed. Sin is rampant, vice seems to triumph, virtue is feebly observed, holiness is confined to the few. The Lord's work needs reviving. So far, I take it, all Christians are at one: Churchman, Protestant, Romanist, have here a common platform. It is about the means that we differ, and our difference is vital, fundamental, eternal. There is no necessity for us to quarrel; but two, much less three, cannot walk together unless they be agreed. Revivalism begins with and proceeds upon the assumption that man can only be reconciled to God in one particular way. It recognises but one type of religion, and that the most delusive type. It repudiates the idea that God is ever pleased with a dutiful, earnest, moral life. It regards as positively dangerous a mere intellectual grasp of the Christian faith. It concerns itself very slightly with the affairs of the world around us, and it concentrates its efforts on making things certain about the world before us. It refuses any concessions, any allowances, any margin of mercy. It seals the doom of every mortal soul at the moment when their poor frail body draws its last breath. Revivalism tells you, in tones of supreme confidence and offensive arrogance, that unless, at a certain time and at a certain place and under conditions which you can recall and define, you have undergone an emotional process which has changed the whole drift of your life, and given you an assurance of nearness to God, hitherto unfelt, you are not a Christian at all. It matters nothing that the temperament which has been given to you is absolutely unemotional-that stamps you as lacking in gratitude and grace. It matters nothing that you piously and sincerely plead that you are endeavouring, amid terrible temptations, to follow the blessed steps of the Saviour's life-that is self-confidence. It matters nothing that you urge your membership of Christ's Holy Catholic Church-how therein you were admitted to fellowship with Him; how you devoutly use its worship; how, with a humble and contrite heart, you present yourself often at the most solemn service of the sanctuary-all this is externalism, and trust in empty forms. It matters nothing that you are a good citizen and a genuine philanthropist; that you love, and try to help, every man and woman because they are your brothers and sisters in God's royal family— that is justifying yourself by works, and Revivalism confronts you like a spiritual footpad, and holds to your head the pistol of modern pharisaism. Are you a Christian? Is your soul saved? Have you found the Lord? The answer involves an awful alternative. You must either surrender the liberty wherewith Christ hath made you free to the monstrous claims of this pretentious system, or consent to be branded as an outcast from the flock of the Good Shepherd. Strong minds, of course, are not much concerned at all this. The man whose faith is firmly fixed in God and duty, and in all that those words mean, is not to be moved by spiritual anathemas and passionate denunciations; he is afraid of no Pope-whether of Rome, or Islington, or Exeter Hall. But few of as are really strong; so constantly and so earnestly has this supernatural element been insisted upon as the all-essential element in the moral regeneration of every one, that we have hardly dared to disbelieve it. And yet this barrier of separation between converted and unconverted has no sanction to which any follower of Jesus Christ is called upon to submit. There are, it is true, in the New Testament, isolated cases of apparently instantaneous change of heart and of life, and nobody would deny that such phenomena do not often present themselves and will not always be possible. But the wind-the truth, the Spirit of God-breatheth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh and whither it goeth. "There are those to whom a sense of religion has come in storm and tempest; there are those whom it has summoned amid scenes of revelry and idle vanity; there are those, too, who have heard its still small voice amid rural leisure and placid contentment; there are others, again, upon whom it has come during seasons of sorrow and affliction, and to whom tears have been the softening showers which caused the seed of heaven to take root and spring up in the human heart." Revivalism knows little, practically nothing, of these gracious workings of the Spirit of God; nay, unless they are accompanied by a positive and unswerving sense of salvation they are not regarded as Divine at all. Far be it from me to cast a needless stone at any effort to make men and women purer and holier, and more Christ-like, and more useful to those around them; for this London, God knows, is sinful enough, and ever needs a Saviour. But there is abundant room for protest. It is one thing to hold up Jesus Christ and Him crucified as the attractive power for all mankind; it is another to play upon the susceptibilities and emotions of weak men and hysterical women and sweet little children. It is one thing to exalt the Bible as a guide in matters of religion and in the affairs of life; it is another to deify it, to claim an infallibility for its every verse, to interpret it to suit your self, and to force your interpretation upon everybody else. It is one thing to preach the necessity for repentance and a clean heart; it is another to demand from your fellow-sinner a merciless chain of proofs. It is one thing to tell of a purgation; it is another to threaten torture and an endless hell. It is one thing to point out that all of us must be converted; it is another to require that, at our peril, we shall be converted in a particular way, which is certainly not Divinely prescribed. "O Lord, revive Thy work in the midst of the years. No; we must not cease to pray that. Nor must we fail to remember how wide and manifold the Lord's work is. Revive it, O Lord, in politics, in public life, in commerce, in trade, in toil of every kind, so that in all places and at all times men shall declare Thy presence. Revive it, above all, in our individual souls; in our moments of frailty and backsliding, in the hour of depression and anguish, in the time of sloth and indifference, in the night of doubt and sorrow, O Lord, in the midst of the years, revive Thy work. COMPANIONS.-The most agreeable of all companions is a simple' frank man, without any high pretensions to an oppressive greatness; one who loves life, and understands the use of it; obliging alike at all hours; above all, of a golden temper, and stedfast as an anchor. For such an one we gladly exchange the greatest genius, the most brilliant wit, the profoundest thinker. DR. GOYDER ON MATERIAL AND SCIENTIFIC PROGRESS IN RELATION TO THE EXTERNAL ORGANIZATION OF THE NEW CHURCH.1 R. GOYDER, after a few introductory observations, spoke as follows: I regard it as a mere truism to assert in the hearing of New Churchmen that the material and scientific progress of this age is due to the accomplishment of the Last Judgment and the descent of the New Jerusalem into the internal or world of mind, and the external or world of ultimated fact. The publication of the truths of the New Church is without doubt, whether so far effected by the press or pulpit, the great lever which, applied by the internal force operating from the new heavens, and the increasing numbers of New Church souls in the world of spirits, has lifted so-called civilized society into its commencing upward stage of advancement. I desire shortly to speak of this matter in another direction—Ist, as it regards society outside the New Church; 2nd, as it regards ourselves as professing members of this New Church. To speak then of the first: Progress is of two kinds-apparent and real. Apparent progress we see upon all hands. As to society in general, we recognise it in increased production, whether of food or clothing, or facility in the means of transit and of intercourse. This kind of progress is on the side of the interest and comfort of the human race; but, on the other hand, we recognise it also in a corresponding increase in the appliances for destruction, as exemplified in the perfection of the engines of war and bloodshed, and the facility, precision, and rapidity of their action; that kind of progress is in the selfish and injurious interests of the race. Science has large concern in this production; without it, indeed, such increase and perfection would have been impossible. All this progress is the direct result of increased light and freedom in the world, and it is quite accurate to say and conclude that it is the consequence of the birth of the new age. But I have called it apparent progress, because by real progress I mean that which is effected by a change of purpose, will, and life amongst mankind, a regenerative change, and I think I am not wrong in asserting that the real progress made by the world is very slight indeed. It would be mere affectation in any right feeling man to say that such a conclusion, as that the world has made little real progress, was not matter for the profoundest regret; while yet it must be allowed that in the true order of progress since the fall, light must come before heat; in other words, intelligence must precede goodness. In this, our probationary state of existence, light is capable of serving purposes diametrically opposed to each other; it will furnish implements for the ultimation of the consuming forces of hell, or for effecting the beneficent ends purposed by angels in conserving and diffusing the heat of heaven. Yet it is the same light, whether employed for destructive or constructive ends! What! you will naturally exclaim, is the light of the new age responsible for the evils and sins which pervade society? Certainly not! but the abuse of it is; for the abuse of it turns or perverts its direction from Divine to hellish purposes. The truth is then converted into false persuasions, and this is permitted by the Divine on account of human freedom, which the Lord never invades the responsibility rests solely with man, who is and will be accountable for his action. It would be unjust and untruthful to say that all the material and scientific progress of the century which is just terminating has been wholly embued with the spirits of human selfishness, worldliness, and dominion. Much of that progress has been assisted by a desire to advance knowledge and usefulness; but scientific men often work from the pure love of their subject, rather than in view of the benefits to be derived by the race; and in the manufacturing, mercantile, and commercial worlds the enormous progress has been stimulated rather by the desire to become personally rich and powerful, than with the idea of increasing the comfort and intercourse of mankind; but here Divine Providence comes in, and so overrules the selfishness of man, that the very acts of becoming rich and powerful shall benefit the mass, with or without the consent of the actors. So that it must be confessed that all this wonderful progress is the direct effect of the Lord's love and wisdom operating in the sphere of human society with greater freedom and force now that the spiritual pall of evil souls has been swept away by the Last Judgment from the world of spirits. The future advancement of the world, then, we must see, is assured; for it depends upon the Divine who makes the very freedom, and, so to speak, wrath of man to praise Him and advance His purposes. Secondly, but this progress will be the more rapid, and the sooner realized, as those who have received and shall receive the truths of this new age regenerate their lives by the reduction of the truths to practice. How much of this progress has been dependent upon the members of the New Church externally organized by Hindmarsh and his small band one hundred years ago? and how much by New Churchmen who never separated themselves from the old organizations? and again, how much by the publication of the Writings of 1 An address delivered at a Centenary celebration held in connection with the Bradford Society. the Church through the Swedenborg Society, the members of which consisted of men both inside and outside our special organization? That some or all of these have contributed to spread the light is certain, otherwise the necessary vessels would not have been ready in and through which the influx from Heaven could operate on the world. That it has operated, I repeat, is a mere truism to New Churchmen-it is intensely palpable to their vision. The answer, then, which can alone be given is, that only our omniscient Lord can tell who have effectually assisted this operation. But let me ask the further question-Have not all the men engaged in these instrumentalities been more or less involved in the stream of this progress, whether scientific or material? how far have their motives been distinguished by disinterested love, and the practice of truth, as contrasted with the selfish purposes and lives of their fellows? We fervently believe that some of them were disinterested and thoroughly sincere; many have left noble monuments of their efforts to spread the truth in their writings. But what of them all? did these past New Churchmen feel as we feel? were they in any material degree differently constituted to ourselves? But here we may leave them, and come yet nearer home-how do we feel? is there one of us who can say we have done what we ought, or have done what we could? Our Heavenly Father knows our hearts. I cannot answer for yours. I can only answer for my own, and that beats only a sorrowful negative, and one feels constrained to exclaim, "Lord, give me a heart of flesh, and remove from me this heart of stone; ""Create in me a clean heart, O God, and renew a right spirit within me." And why? Because that is the only effectual way to pray "Thy kingdom come," if only we could adequately shun evils as sins against Him, if only we could be constantly in the desire to shun evils as sins, but the world clings to us with desperate tenacity. Hell will not yield an atom of its hold unless faced with uncompromising refusal to yield! Oh for a stronger purpose to persevere ! but if we do persevere, our weakness will be backed by His almighty strength; and once we begin to advance fon the regenerate way, then His Spirit will make our speech and action no longer selfish to our fellows, but gentle, persuasive, and kind; then will our hearts open to support the Lord's cause and work; then will our enunciation of His Truth become eloquent and effective; we shall become quick to acquire knowledge in the special sphere of our life, and our usefulness to our fellows be assured; we shall become powerful to add fresh though individual impetus to the progress of the age; then, and then only, shall we yield ourselves up to His eternal purposes, and, becoming true members of His New Church, worthily assist in regenerating the world, and restoring it to a second Golden Age CORRESPONDENCE. To the Editor of “ Morning Light." THE CENTENARY FUND. SIR, The letter which appeared in your issue of the 15th inst., on the above subject, deserves the careful attention of all the Church, I think, and for this reason-the New Jerusalem Church needs to learn how to act together as a whole. Now, such a fund as that suggested would require the co-operation of all the Societies. And the more the co-operation is exercised, the easier it will become. So, after the fund has been raised and done its work, the experience it will have imparted may be readily used in such work as united missionary work, both home and foreign; united efforts for church building; and also for that very sacred and important duty incumbent on a Church, the support and care of its aged ministers and ministers' widows. Let me hope the proposal will be enthusiastically received, and its lessons long remain for the Church's use.— Yours truly, LANCASHIRE. NEWS OF THE NEW CHURCH. ACCRINGTON.-The early morning meeting at seven o'clock was held as usual on Christmas day, and was attended by about 150 persons. Speeches on the subject appropriate to the day were delivered by the Rev. W. A. Presland, who presided, Mr. F. N. Haywood, Mr. Nicholas Hargreaves, Mr. R. W. Kenyon, Mr. J. T. Baron, and Mr. C. S. Haywood. Service was held in the church at eleven, and in the afternoon a tea meeting was held, which was largely attended. After tea the Rev. W. A. Presland took the chair. Mr. R. W. Kenyon addressed the meeting on "Why the Incarnation was needed;" Mr. N. Hargreaves on The Prophecies of the Incarnation and their Fulfilment ; " Mr. James Cunliffe on "The Wise Men and the Star;" Mr. Robert Cunliffe on "The Angels and the Shepherds; " Mr. John P. Hartley on "The Results of the Incarnation; and Mr. F. N. Haywood on "The Flight into Egypt." Speeches were also delivered by Mr. Joseph Barnes, Mr. John Heap, and Mr. Cunliffe, senior. Selections were given from the "Messiah," the "Creation," and Mendelssohn's "St. Paul;" the accompaniments being taken by the string band connected with the school, and the solos by Miss M. E. Waddington and Miss 66 Hindle, and Messrs. W. G. Heap, J. W. Cunliffe, and G. Cronshaw. Music was a prominent feature at all the services, several anthems being given at the morning service. Christmas day was a busy' day as far as this Society was concerned, and was spent in a delightful and useful manner. CLAYTON-LE-MOORS.-In the afternoon of Christmas day the children of the Sunday-school assembled to enjoy their annual treat. They were regaled with coffee, buns, and oranges. A few games were then participated in, after which they departed to prepare for their evening's work. At 6.30 they reassembled to give an entertainment to a very large audience, the room being quite full. The chair was taken by the Rev. J. K. Payton, who opened the meeting by calling upon the children to sing a Christmas Carol, called "Ring out the Bells." After a short speech by the chairman upon the leading doctrines of our Church, the scholars proceeded with their task of pleasing their listeners, which they succeeded in doing by giving, in a very nice style, a goodly number of instructive recitations and dialogues, freely interspersed with lively Christmas part songs. One of the most attractive pieces of the evening was the "Philosophic Shoeblack," which appeared in the October and November numbers of the Juvenile for the present year. Alfred Aspen made a model shoeblack by the admirable way in which he rendered his part, and the nice manner in which he sang his songs. He was well supported by the Misses Kay and Heys, and Mr. John Ingham. About the middle of the performance the chairman presented over forty prizes to those scholars who had made ninety or more early attendances during the year. To the larger scholars the new Conference Hymnbook was given. It has been thought desirable to introduce the new hymns into the service before long, and this was deemed a favourable opportunity of enabling the elder children to possess copies of their own. A very interesting evening was brought to a close at ten o'clock by the scholars and audience uniting in singing Oh, may I find a Home!" 66 RAMSBOTTOM.- -The annual tea-party and entertainment of the Sunday school at this place were held on Christmas day. Tea, to which about 400 persons sat down, was provided in the schoolroom, but the entertainment took place in the Co-operative Hall before an audience numbering nearly a thousand. The Rev. S. Pilkington, who presided, gave out "Christians, awake," in the singing of which the audience joined the choir. Having offered up prayer, and delivered a brief address, the chairman proceeded with the programme, which consisted of dialogues and recitations by the scholars, several popular readings by Miss Mackereth, of Bolton, who also took part along with Mr. G. Washington in a drama entitled "The discontented husband," and created much amusement. The greater portion of the evening was, however, taken up by the members of the choir in giving songs, duets, glees, etc., under, the leadership of Mr. R. Berry, with Mr. E. Hoyle as accompanist on the pianoforte. The entertainment occupied nearly four hours, and was throughout greatly enjoyed both by the performers and the audience.-In the afternoon of the following day the children of the Sunday school were treated with coffee, buns, and fruit, and the remainder of their time was spent in various games. At six they were dismissed, and tea was prepared for the teachers, adult scholars, and friends, who subsequently passed the evening in singing, playing, and dancing. Mr. Joseph Bentley presided, and in the course of the proceedings he called upon the pastor to offer a few remarks. The latter observed that he was unwilling to interrupt their present mode of enjoyment for more than a few brief moments, but that, perhaps, he thought was an appropriate time to acknowledge the labour and patience of those who had done so much to devise and make the beautiful mottoes which adorned the four walls, the graceful festoons of evergreens, flowers, and fruits, which hung from the ceiling, etc. He ended by proposing a vote of thanks to all who had been engaged in these decorations, which was seconded by Mr. Geo. Eastwood, and carried with loud acclamations. SUNDAY-SCHOOL LESSONS. DAVID'S WARLIKE EQUIPMENT. January 13, Morning.—1 Sam. xvii. 40. David having refused Saul's armour, prepares himself with weapons which he knows well. He takes his shepherd's staff or rod, five smooth stones, which he put in a bag, and his sling, and approaches the Philistine. What poor armour this seems against the heavy clothing of Goliath. But David had a power behind him which Goliath lacked. David relied on the Lord (v. 37), and the Lord does great things by simple means and small agencies. The true Christian fears not though his opponents are great in the sight of the world, are rich and powerful. He feels that as he has the truth on his side, and is in the right, however humble he may appear in the eyes of the world, still the Lord will be with him, and whatsoever he doeth shall prosper. The staff or rod which David took in his hands was the representative of power from the Lord (see Gen. xxx. 37, xxxii. 10, and Exod. xii. 11). The stones which he chose correspond to the truths of the Word, the Word being represented by the brook. The bag into which he put the stones symbolized the memory, and the sling which he used to throw the stones was representative of doctrine by which we are enabled to fight against falsity. The stones which David used were smooth stones because they represent truths which have been thought about and arranged. As David used stones wherewith to confront Goliath, and by stones is represented truths of the Word, so we find when the Lord met the powers of darkness, called the devil, in His temptations, He used truths from the Word to answer the tempter's suggestions, replying in the words, "It is written" (Matt. iv.). The nature of David's warlike equipment teaches us that as we have to face that evil principle of faith alone, a principle which would gain heaven by other means than by being heavenly minded, we must combat it in the Lord's strength, taking as our weapons truths from the Word, truths gathered by study and placed in our memory, the bag or vessel of the mind." But it is not sufficient simply to have truths in our memory; we must have those truths worked up in the shape of doctrine, which is done by our ministers and teachers. For truth is disjointed when simply possessed as knowledge, but it is fixed when known as doctrine, and is capable of being used to the destruction of falsity and sin. When armed with truth drawn from the Word and arranged in the form of doctrine, we may draw near to the Goliath of faith alone, of mere profession without possession, even we are told that when David was equipped he drew near to the Philistine." as THE PARABLE OF THE LOST SILVER. January 13, Afternoon.-Luke xv. 8-10. GRADE I. (Literal facts). Ver. 8. Ten pieces of silver, i.e. ten drachmæ. A drachma was a Greek coin equivalent in English money to about 734. GRADE II. (Same, with easy questions on Correspondences). Ver. 8. Woman, i.e. the affectional part of our nature, as man, in ver. 4, signifies the intellectual part. [The teacher might explain by pointing out the distinguishing characteristics between man and woman, and illustrate by reference to the account of the fall in Gen. ii. 1–6.] 10 denotes fulness, hence 10 commandments, 10 virgins (Matt. XXV.), 10 pounds (Luke xix. 13). Silver denotes truth (see Ps. xii. 6; Mal. iii. 3; also Prov. ii. 1-5, x. 20). Silver is bright and precious, so is truth. 10 pieces of silver, therefore, signifies a fulness of truth. [N.B.-In the former parable 100 is the number used, because in relation to goodness; but here 10, because in relation to truth, truth in itself being less excellent than the goodness to which it leads.] (See A. C. 8715.) One, i.e. what is primary; here, thereCandle fore, the primary truth, i.e. the truth concerning the Lord. denotes genuine doctrine from the Divine Word, by means of which we are spiritually enlightened (4. C. 10,400; N.J.H.D. 254. Compare Ps. xviii. 28; Zeph. i. 12; Matt. v. 15, 16). House, i.e. the mind as to the heart or will where the ruling love abides (see Isa. xxxviii. 1; Matt. vii. 24-27, xxiii. 38). Ver. 9. Friends and neighbours. All living principles within relating respectively to charity and faith. GRADES III. and IV. (Advanced questions). I. Simple Lessons. (a) The Lord's love. (b) Our need of diligence and earnestness in religion (Jer. xxix. 13). (c) The duty of mutual sympathy. "Rejoice with me for," etc. II. Spiritual Lessons. Ver. 8. When the truth concerning the Lord, which is the primary truth (one) of all in religion, has through wrong instruction, or through evil of life, been lost, i.e. perverted, we must as soon as we recognise our condition do our utmost from a principle of heavenly affection (woman) to regain the precious treasure. In order to accomplish this end, we must light a candle, i.e. light up our souls with the illumination furnished by genuine doctrine from the Divine Word; sweep the house, i.e. explore the heart and remove all evil loves, by selfexamination, prayer to the Lord, and the practical employment of the strength Ile vouchsafes us; and seek diligently till we find it, i.e. make a diligent, patient, and persevering exercise of all our activities in the prosecution of our work, until success, by the Lord's blessing, has been reaped; and that it will be reaped is evident from Matt. vii. 7. Ver. 9 describes the joy which now ensues among all living principles within of charity and faith from highest to lowest (friends and neighbours). Ver. 10. The knowledge of the Lord gives greater joy than any other knowledge, howsoever excellent. (See a circumstance illustrative of this referred to in a recent sermon by Rev. J. F. Potts, in Morning Light, 22nd Sept. 1883, p. 372.) N.B.-Read as follows in last lesson on "The Parable of the Lost Sheep," line 16, etc. from top (p. 520):-The Lord by the use of the term sheep exemplifies His great Pity and Love. For even when we have strayed from Him, He has respect rather to the good which is still capable of distinguishing us, than to the evil which at present characterizes us. In line 20 from top, read thus instead of then. [The corrected proof of the last lesson was received late owing to the Christmas traffic.] Printed by MORRISON AND GIBB, TI Queen Street, Edinburgh. Published by JAMES SPEIRS, 36 Bloomsbury Street, London. And all New Church Ministers. Copies of the Rules and Regulations may be had on application to the Secretary. Nine orphans are now being supported by this Institution. New Church friends willing to undertake the adoption of orphan children are requested to communicate with the Secretary. 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G., after KATE GREENAWAY.Groups of Quaint Baby Figures toddling in Snow; Single Figures, Baby Girls toddling in Snow; Single Figures, Baby Boys toddling in Snow; Children toddling in Snow, Humours of the Pantomime, Quaint Notions with suitable Christmas and New-Year Greetings. Twenty-four Cards, as above, price 2s. 3d., post free. All the above are very beautiful, P. having purchased the W. whole stock for a large sum, cash; therefore the above prices are less than half what they were originally published at. Post Office Orders, Postal Orders, cr stamps may be sent. The Grand Excelsior Packet of most Beautiful Embossed Coloured Relief Scraps. Fifty Sheets. Price zs. 8d., post free. A New Church Weekly Journal. ¡Price Id. No. 9 contains a Reply to the Criticisms of the Christian Age. No. 12 (Thursday, August 30) contains the first of a series of Articles in reply to the daily Press, entitled SWEDENBORGIANISM: What it is, and What it is not. To be had of all Newsagents, and of the Publisher, E. W. ALLEN 4 AVE MARIA LANE, E. C. THINGS NEW AND OLD. By JAMES SPILLING. Second Edition. Small crown 8vo, cloth limp, Is. "A really valuable work, written with an earnestness and power which will compel the attention of the most careless reader. We know of no higher praise to bestow on a work of this kind."--Christian Globe. EVENING AND THE MORNING: A Narrative. Fifth Edition. Fcap. By JAMES SPILLING. 8vo, cloth, Is. 6d. "We are of opinion that, within the last half century, a larger number of intellectual sceptics have been brought within the pale of Christianity by the doctrines of the founder of the New Jerusalem than by all other forms of Christian faith together."-School Board Chronicle. OUR SOCIETY: A New Church without an Old Ecclesiasticism. By JAMES SPILLING. Small crown 8vo, cloth, 2s. 6d. LONDON: JAMES SPEIRS, 36 Bloomsbury Street. Just out, price Is.,bound in cloth, 86th Edition, The Homœopathic Guide for Family Use. By Dr. LAURIE. Revised, much enlarged, and brought down to the present time, by R. S. GUTTERIDGE, M.D. The publishers beg to call particular attention to the addition of a very elaborate Index and Dictionary of Medical and Surgical Terms, also Treatment, at the end of the work. "The little volume before us is in its eighty-sixth edition, and we learn that its aggregate sale amounts to no fewer than two hundred and fifty-five thousand. Let some one calculate the influence of such a circulation; it goes beyond our arithmetic. For us it is pleas ing that this enormous influence is in the cause of truth. The book is thoroughly good, and worthy of its wellwon reputation."-Homeopathic World, October 1881. "I have gone pretty well through your Edition of Laurie's Domestic Homeopathic Medicine, and I can truly say that it is the most perfect work of its kind ever published; in fact, it is, to my mind, too good for the general public, as it enlightens them too much in the art and mystery of medicine and surgery. For young medical beginners such a work is invaluable, as it would save them a great amount of reading. It is really superior to any Domestic yet published. I have the 1st and 2nd Editions of Laurie, and your Edition only shows what the work has developed into." Just published, 30th Edition, 55., An Epitome of the above. Completely rewritten and enlarged by R. S. GUTTERIDGE, M.D. "This is one of the best works on Domestic Medicine we have, and we have much pleasure in recommending t."-Homeopathic Review, September 1880. "This is a thoroughly practical work for everyday use; it has run through twenty-nine editions, and we hope it will run through twenty-nine more."-Homœopathic World, September 1880. Southampton Buildings, Chancery Lane. Current accounts opened according to the usual practice of other Bankers, and Interest allowed on the minimum monthly balances when not drawn below £25. No commission charged for keeping Accounts. The Bank also receives money on Deposit at Three per cent. Interest, repayable on demand. The Bank undertakes for its Customers, free of charge, the custody of Deeds, Writings, and other Securities and Valuables; the collection of Bills of Exchange, Dividends, and Coupons; and the purchase and sale of Stocks and Shares. Letters of Credit and Circular Notes issued. A most comfortable and moderate Hotel in the West End of London, in close proximity to the Parks and places of interest. The Metropolitan District Railway Station adjoins the Hotel, from which the central part of the City (Mansion-House Station) may be reached in 14 minutes. A Short Subway from the above leads to the Victoria Station, or West End Railway Terminus, upon which several different lines of Railway are concentrated, viz. the Brighton and South Coast, Chatham and Dover, North-Western, Great Western, Midland, and Great Northern, thus enabling visitors to have communication between all parts of the Kingdom and the Continent. Tariff will be sent, by post, on application. A. HARTMANN, Manager. JOHN PRESLAND. Pp. 494, foolscap 8vo, parchment, gilt top, 4s. 6d. "A thorough and accurate treatise on the great subjects embraced in the creed."-New Jerusalem Magazine (Boston). SWEDENBORG VERIFIED BY THE PROGRESS OF THE PAST HUNDRED YEARS. By Rev. Dr. BAYLEY. Crown 8vo, cloth, 2s. 6d. ONE TEACHER: ONE LAW. With an Appendix on the Scriptural Use of Certain Anatomical Terms. By J. 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A more valuable book for young men and women, one more likely to promote their spiritual development and growth in Christian graces, could not be proposed. Had its author done nothing else for the Church, he would in this have done sufficient to keep his memory green.' CIRCLE OF NEW CHURCH DOCTRINE. By Hamstead Hill School, HANDSWORTH, BIRMINGHAM. Conducted by T. C. LOWE, B.A. Country air, commodious premises, beautiful situation, extensive grounds, cricket-field, etc. Hundreds of Mr. Lowe's Pupils have passed University and other Public Examinations. Prospectuses on application. BOARD AND RESIDENCE.-- Miss COLLINS will be pleased to receive New Church friends requiring board and residence by day or week.-12 Woburn Place, Russell Square. The New Year On Solar Reaction Centenary Celebrations Manchester and Salford-Accrington- BOOK NOTICES. The New Age: A Series of Lectures on the Why was a New Church Inaugurated a Hundred Years ago? The Lord's Second Coming an Accom The Inspiration and Interpretation of Man a Spiritual Being ruined by Sin New Church Almanac and Year Book. 1864. Compiled by James Speirs The Month Birth-Marriage-Obituary · 54 54 56 PUBLISHED FOR THE GENERAL CONFERENCE OF THE NEW CHURCH BY JAMES SPEIRS, 36 BLOOMSBURY STREET, LONDON. |