1 John i. 6, 7, some years ago said, "I have been driven to this text, and yet I have been afraid of it. This text has been handled, the latter part of it I mean, very often out of its connection. Yet it has had such a comforting influence upon many souls, that I have been afraid to discourse upon it in its connection, and yet I have felt, 'Well if anything that I should say should take away any comfort from any seeking soul, I shall be very sorry, but I cannot help it.' I do feel that it is essential to the Christian ministry not to take passages out of God's Word and rend them away from their connection, but to take them as they stand. As this text stands it does not seem to me to gleam with that particular ray of comfort which others see in it, but it has another beam of joy even more radiant. God's Word must be taken as God speaks it; we have no right to divide the living child of Divine Truth, or wrest it to make it mean other than it does. According to the text, special pardon of sin is the peculiar privilege of those who walk in the light as God is in the light, and it is not the privilege of any one else. Only those who have been brought by Divine grace from a state of nature into a state of grace, and walk in the light, may claim the possession of perfect cleansing through the blood of Jesus Christ." May the worthy May the worthy pastor of the Tabernacle long retain his present state of renewed health and vigour to bear such faithful testimony to the teaching of Scripture. "The blood of Jesus Christ" mentioned by the Apostle is doubtless the same that was spoken of by the Lord Himself, "Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you" (John vi. 53). Many of the disciples regarded this as "a hard saying;" but the Saviour cautioned them lest they should put a materialistic interpretation upon His words: “It is the spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit and they are life.” 66 The Scriptures teach only one doctrine concerning the cleansing of human souls from sin. The Psalmist speaks of it: "Wherewithal shall a young man cleanse his way? By taking heed thereto according to Thy WORD" (cix. 9); and the Lord declared, Now ye are clean though the WORD which I have spoken unto you" (John xv. 3). The WORD, the TRUTH, is the medium of cleansing our hearts and minds and ways, and of this Truth "the blood of Jesus Christ" is the Bible type. When we recognize this interpretation as true we shall no longer be liable to the danger of preferring the assumed teaching of an isolated portion of a sentence to the plain and simple teaching of the Light of the World, "If ye would enter into life keep the commandments." REVIEW. SEDAN. The Rev. JOSEPH COOK's Monday Lectures. Second Series. London: R. D. Dickinson. THE HE notion that there is somehow an inherent antagonism between religion and science; that the deductions of modern science go to disprove the existence of anything above or beyond matter, or at the very least to establish the fact that the universe is now governed without Divine superintendence, is very prevalent. This idea has gained ground probably from the fact that much alarm has been manifested in religious circles, owing to the fact that certain hitherto received interpretations of the date and method of creative agency have had to be abandoned as a result of recent scientific investigations, and that men of acknow ledged repute in scientific studies have propounded theories that are incompatible with a belief in the existence of supernatural agencies. Thus many believers in revealed religion, recognizing the supreme importance of retaining their belief in God, the Bible, and futurity, have endeavoured to discourage and discredit scientific investigation, under the impression. that such investigation tends to weaken human faith in the truth of that religious teaching which in their opinion is essential to the moral and spiritual welfare of humanity. To be without God in the world is to be without hope, without moral stimulus, to be in a mental darkness as intense and far more horrible than that which Milton describes— "Total eclipse, no sun, no moon, On the other hand, men who seek for the revelation of truth in the stars and in the rocks, in the studies of the laboratory and in the teachings of history; ascending into the heavens, or diving deep into the heart of the earth; searching into the composition of the things around them, or tracing carefully the records written in the volume of time; seeing the hesitancy and the distrust and the scepticism with which many religious men receive the deductions of modern scientific research and experiment; brand religion as old fashioned and antiquated and legendary, as a system altogether beneath the notice of learned men. God is another name for nature; providence is only the operation of natural laws; matter is the only organization and substance in existence; things are as they are owing to the fortuitous combination of atoms, or the action of natural selection or the survival of the fittest-these are some of the theories roundly asserted or deducible from the assertions made by men of scientific pretensions. We do not wonder that men who have strong religious feelings, and who see no way of reconciling views like these with the religion which they prize as a mighty power for the putting away of sin, and the upraising of the soul to a state of conscious communion with states of heart and life that are immeasurably higher than anything that can be either given or taken away by the world; we do not wonder that religious men should be inclined to attempt to ignore the conclusions of science, under the impression that they must be erroneous, though how to answer them is not known. The sentiment described by the poet may not be very logical, but it is very conclusive "If e'er when faith had fallen asleep, I heard a voice, Believe no more,' Would stand and answer, 'I HAVE FELT.' Nor do we wonder that men with a passionate devotion to science, and who cannot understand how it is possible for earnest men of refined feelings to ignore the glorious lessons written in the earth or blazoned in the sky, and to leave unsought for the grand secrets yet to be won from the mines of knowledge, should often be inclined to discount the value of religion. We do not wonder that they, revering the teachings of nature as TRUTH, should refuse to surrender them at the bidding of any man. If Religion and Science are really antagonists, every man will have to choose between the two which he will acknowledge and serve! It is a choice between two priceless systems, and yet how reluctantly and regretfully must the thinking man choose! If he chooses religion and rejects science, he tacitly admits that the writing in the book of nature is not written with the finger of God, and yet is it not written in the Book that he reveres, "All things were made by Him, and without Him was not any thing made that was made;" and again, "The heavens declare the glory of God; and the firmament showeth His handywork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language where their voice is not heard"? If he refuses to accept the conclusions legitimately arrived at by an examination of the objects of external nature, how can he again read with the feeling of by gone days, "When I consider Thy heavens, the work of Thy fingers, the moon (and the stars, which Thou hast ordained; what is man, that Thou art mindful of him? or the son of man, that Thou visitest him?" Or how can he again join in the soul-inspiring strain "In Reason's ear they all rejoice, And utter forth a glorious voice, The hand that made us is Divine"? No! no! Man must lose his religion if he rejects the teaching of external nature. And if he essays to accept the teachings of nature and ignore all ideas about God and providence and the soul and heaven, he has tacitly to think that the truths of Nature's book were written by her own hand, and that though nature is an almighty power, there is no corresponding almighty wisdom and love to wield that power, and that death ends all to the individual man; and yet, is not wisdom as apparent as power in everything he sees and examines? do not all things seem, when acting according to the order of their being, as if they were intended to promote use and happiness? "Wondrous things, and manifold as wondrous, Nay, more, if he refuses to look above and beyond nature, he must see that his mind, capable of endless progression in the attainment of knowledge, will be blotted out of existence-that in the midst of life and work and usefulness he will pass away and be no more. These alternatives, we are happy in believing, are not the only ones before us. Believing in God, we may believe all that may be learned from the book of Nature; believing in Nature, we may believe in God. If religion has any truth in it, that truth cannot be upset by the truths of science, although false conceptions of religious truth may be shown to be false. So likewise, true science cannot be opposed by the truths of religion, though the pretensions of pseudo-science may be thereby exposed. If, then, we lay claim to reverence science, we shall reverence all that is true in religion; and if we value religion, we shall also value every further development of the truths of science, and say— "Let knowledge grow from more to more, (To be continued.) J. DEANS. GOOD-FRIDAY MEETING AT PALACE HIS Society commemorated Good-Friday by a social gathering. Tea was served in the schoolroom to over one hundred friends, and a public meeting followed, which was attended by about 250 members and friends, the schoolroom being quite full. Dr. Bayley, the minister of the church, took the chair at seven o'clock. The meeting was opened with prayer, after which the beautiful hymn commencing, "When morning gilds the skies," was sung, the whole meeting heartily joining. The minutes of the last quarterly meeting were read and confirmed, and new members proposed. Dr. Bayley in a brief and happy speech addressed the meeting. He remarked that there were still a good number of his congregation who had not become members of the church, and to these he earnestly and affectionately appealed to come forward and show by open public avowal the convictions which they doubtless felt and believed. By so doing they would strengthen their own religious convictions, and at the same time by their presence and co-operation in the good work assist others who had already taken that important step. Some persons, he continued, are very ready to join themselves to a noisy and questionable character, but when invited to ally themselves to a cause which would do them a real and permanent good they hesitated and hung back. This ought not to be the case, especially in the cause of the Lord's New Church, the doctrines of which are so beautiful and so well qualified to make men happy on earth, and fit them to become angels hereafter. Every one of her glorious doctrines is like a gate of the golden city mentioned in the Book of Revelation, a pearl guarded by angels; and introduced those who welcomed and embraced it for its own sake to that heavenly Jerusalem, whose charity is like unto pure gold, and whose light is intelligence as clear as crystal. The anthem "Daughters of Jerusalem was then sung by the choir, the solo being excellently rendered by Mr. Divyer. Mr. Herbert then addressed the meeting on Good-Friday Thoughts on the Power and Glory of the Cross. "To-night we stand beneath the shadow of the Cross, while with Mary and the beloved disciple we behold the indignities and sufferings heaped upon our beloved Lord. We listen to His dying words, 'Father, forgive them; they know not what they do. Into Thy hands I commend My spirit;' and we call to remembrance some of the loving words He spake to comfort His disciples, and through them every one of us, 'Let not your hearts be troubled, I go to prepare a place for you.' While there are some who deny the real dignity of the Saviour as 'the mighty God, the everlasting Father,' there are others who fail to realize to their comfort the reality of His human nature; they do not perceive it was as Man He inquired, 'How many loaves have ye?', and fed the fasting multitude until all were filled. It was as Man He wept with Mary and Martha at the loss of their brother; as God He said, 'Lazarus, come forth.' It is interesting to observe how thoroughly our Lord accommodated Himself to the varied circumstances of those with whom He came in contact, both in their sorrow and in joy, at the death of Lazarus or the marriage feast of Cana. All this time He was perfecting the great work of glorifying His human nature by His contact with and His victory over the powers of hell. He was made perfect through suffering, and I suppose that in some form or other it is an indispensable element in the purification of all those who seek to follow Him in the regeneration. Now and then it is our happiness to meet with a Christian whose very presence brings sunshine with it, who has always a smiling countenance, a loving word, and a helping hand; and perhaps we are tempted to think, How smoothly So-and-So floats down the stream of life! and yet we should probably be surprised to find that our friend was carrying about with him, not unsustained, a load of sorrow. How are we to account for his beautiful, cheerful demeanour? I think I know the secret. It is said that the nightingale who built her nest nearest the tomb of Orpheus had always the sweetest song. Similarly, by keeping close to the Cross, with a loving and intelligent interpretation of its real meaning, we shall be inspired with the spirit of the holy Sufferer, and acquire the power of bearing our own cross, whatever that may be, not dangling it ostentatiously before every observer, but hiding it in the inner sanctuary of our hearts, crucifying our own natural selfishness, and in all the dispensations of His Divine Providence submitting ourselves to Him in the spirit of His own Divine prayer, 'Not My will, but Thine be done.'" Dr. Collingwood addressed the meeting on the words, He began by pointing out the discordant features of the great tragedy the wickedness of man, the patience and long-suffering of the Redeemer. Pilate, a man of no religion, but unable to enter into the personal animosities of the Jews whom he despised, felt some degree of respect for our Lord and wished to save Him, if he could have done it without losing his own influence, but finding he could not stem the torrent of Jewish malignity, he ordered Him to be scourged, hoping that he might thus save Him further punishment; and then, delivering him over to the Roman soldiers, they hit upon the device of a thorny crown, which pierced the Divine brows; a reed was placed in His hand for a mock sceptre, and a purple robe of the imperial colour was thrown over His bruised shoulders, and His persecutors scornfully bowed the knee to Him, and addressed Him with grim irony as "the King of the Jews." Only Infinite Love could have sustained the intense strain. For the sake of love Infinite Majesty was content to be thus mocked and jeered at. Herein is love, not that we loved Him, but that He first loved us. And when Pilate brought Him forth, and He came wearing the purple robe and the crown of thorns, and said, "Behold the man!" it was shown that this expression was made use of by our Lord, who pointed to Himself as the man above all other men, the beginning and the ending, the sum and essence of all that constituted Humanity. For although God had framed His creatures in His own image and after His own likeness, men had deformed the image and become spiritually dead. The first Adam was the type of man unregenerate, the second and greater Adam represented the same human race redeemed from sin and regenerated to holiness. For this He took our nature upon Him; for this He was made in fashion as a man, and became obedient to death; for this He was made perfect through suffering. It was in His capacity as man that our Lord redeemed us, for since by man came death, by man came also the resurrection from the dead. His Humanity being glorified by conquest of sin, He died on the Cross, henceforth to be the majestic form, like unto the Son of Man, which was seen in the apocalyptic vision, in the midst of the seven golden candlesticks. Behold the man! infinite, perfect, glorified, Divine! This is the man who died for us, even Jesus Christ, who was God, yet became man, that He might become the one mediator between God and man. This is the man who died, yea, rather, who is risen again, who burst the bands of death, because it was not possible that He should be holden of it. Behold the man! And let all exclaim with the centurion of old, "Truly this man was the Son of God!" Mr. Jobson addressed the meeting on The Divine Work of Redemption. After remarking that the work of Redemption performed by our Lord was the second greatest event in the history of mankind, Creation being the first, he proceeded: "Our Lord was none other than Jehovah Himself, who was veiled and disguised for the time being in the covering of Humanity, who came to save man from the malignant influence of the powers of hell, came to him in the hour of his greatest extremity whilst he was walking in the valley of the shadow of death, to be his shepherd, to restore his soul, and to lead him again into the paths of righteousness. At the time of our Lord's first advent Humanity had sunk to the lowest depths of moral and spiritual degradation, and hell had risen to the highest pitch of active malignancy, so much so that its infernal influence entered not only into the minds of men, but had in many cases taken possession of their very bodies, thus threatening to involve both the spiritual and natural worlds in one common ruin. Now it was from such a foe and such a fate as these that our Lord came to save and redeem mankind. Truly in such an awful emergency man's necessity became God's opportunity. But how was this omnipotent work of Redemption effected? We purposely say omnipotent, because no human aid could possibly have availed man at such a time. Human help would have been altogether inadequate for the occasion. Relying on our own strength, we all know how unable the best of us are to resist our own individual temptations and besetting sins, but how utterly impossible would it have been for us to have resisted the combined forces of hell itself. And yet these were what our Lord came to encounter. He beheld and there was none to save, and His own arm brought salvation. In order that Redemption might be accomplished it was necessary for Jehovah to assume a human nature, and the reasons for His doing so must be very evident. In the first place, Jehovah could not have approached men in His unclouded brightness and glory without inflicting injury, if not destroying them altogether. It was necessary that the Divine effulgence should have been softened and subdued, veiled and accommodated to the state of man, just as the dazzling brightness of our earthly sun is mercifully clouded and tempered by the various atmospheres through which it passes before it finally enters the human eye. The Humanity, therefore, enabled Jehovah to draw near to men, to dwell with them, to speak with them face to face, and thus to assist all those who were willing to accept His aid. But our Lord came not only to operate on men, but also on those myriads of evil spirits which constitute hell, and which at that particular time threatened to destroy human life and freedom. And if it were necessary to approach man through this veiled medium, it was still more so in the case of the infernals; for the Divine light, poured in its purity and intensity upon their diseased and inflamed spiritual organisms, would have dazzled and blinded and inflicted excruciating pain, and this Divine love and mercy would not needlessly inflict, because He cares for them as well as He cares for you or me, or even for the highest angel in heaven. God's love and mercy are not confined to heaven and earth. They are universal and as boundless as creation, and are to to be found even in hell itself. The Psalmist simply expressed a literal truth when he said, 'If I ascend up into heaven, Thou art there; and if I make my bed in hell, behold Thou art there.' After referring to the cases of demoniacal possession so frequently alluded to in the Gospels, where a fuller outpouring of Divine light had to be resorted to to compel the infernals to withdraw themselves from the souls and bodies of those they possessed, the speaker proceeded: "And not only was it necessary to approach men and spirits through this veiled medium, but it was also requisite that the Humanity should have within it something in common with their own depraved and perverted fallen natures. Hence the human nature of our Lord possessed all the hereditary imperfections and tendencies to sin in their fullest degree, but with this important difference, He was guiltless of actual sin. As the apostle says, 'He was tempted in all points like as we are, yet without sin; and it is to these imperfections our Lord alludes when He says, 'For their sakes I sanctify Myself, that they may be sanctified through the Truth.' The Humanity thus became the plane on which spirits could act, the battle-field on which the powers of hell could make their assaults, and where, as we all know, they were fully met and finally overthrown. This view of the work of Redemption, in which God bowed the heavens' and came down following man step by step in his downward career to help and rescue him, presents to all men and for all ages an example of pure disinterested love, and is in perfect harmony with the spirit of that Gospel which He enjoins upon all His followers, 'Love your enemies, bless them that curse you, and pray for them that despitefully use you. After dwelling on the spiritual view of the subject the speaker concluded: "For our sakes He visited and redeemed His people, so as to enable us to co-operate with Him in the work of salvation. He glorified His Humanity by purifying it from all that was base and vile, selfish and unholy, in order that it might become the pattern of our Regeneration; and there is no way more pleasing in the sight of Heaven, or more profitable to ourselves and our fellow-men, in which we can show our love and gratitude to Him who has borne our griefs and carried our sorrows, than by a life of obedience to His Divine commandments, and by the sanctifying influence of His Divine precepts, rendering our souls temples worthy of the living God, and fitting us for the duties of this life as well as for the happiness of the life to come." Mr. Ottley also addressed the meeting on the subject of "The true Significance of the Crucifixion," but owing to want of notes we are unable to give a report of his address. During the evening Mrs. Shuffrey and Mrs. Rawsethorn favoured the meeting with some excellent singing, and the proceedings closed with the hymn, "Our blest Redeemer ere He breathed.' Viewed from all its varied points-social, musical, intellectual, and religious-the meeting was, of the most delightful and edifying character. T 66 THE SUNDAY-SCHOOL UNION. GOOD-FRIDAY MEETING. HE Good-Friday meeting of the New Church SundaySchool Union was held at Heywood, the chair being occupied by the President of the Union, the Rev. W. Westall. The essayist was Mr. H. Cameron, of Blackburn. By particular request at a previous meeting of the Union the subject of the essay was Sunday-school teaching in Scotland." The essayist began by observing that when he referred to the Scotch system of Sundayschool teaching, he must be understood to mean the system as practised in the Presbyterian or Calvinistic schools, because they were by far the most numerous and influential of all the Sundayschools in Scotland, where New Church Sunday-schools indeed could hardly be said to have an existence. In the Presbyterian schools the Catechism of the Church of Scotland forms to a large extent the basis of their Sunday-school teaching; it is used in nearly all the schools. This catechism is the reduction of the substance of the Westminster Confession into the form of question and answer; this same catechism is taught to every scholar in nearly all the dayschools, so that the secular teacher is also converted into a theological teacher as well; and by this means the children, as a rule, are well drilled in this catechism and in the doctrines of the Westminster Confession of Faith. The result of this is that the great bulk of Scotchmen are very strongly attached to their catechism and the hard dry doctrines which it inculcates, and, as a rule, when they grow up they become almost immovably attached to the Presbyterian Church; so that wherever a Scotchman is found away from home, he seeks out a Calvinistic church, because he can hardly be persuaded to enter any other, as the doctrines of all others are to him of very doubtful character. The catechism, therefore, in the hands of the Scotch clergy has become a most powerful means of cementing the naturally-adhesive minds of the Scotch people in such a way that any Church or religious sect in Scotland not Calvinistic finds it very difficult to make any headway. It was in consequence of this thorough and systematic teaching of the catechism in the day-schools and in the Sunday-schools in Scotland that the slow progress of the New Church there was to be attributed mainly. And although the essayist did not think that such a dry systematic teaching of a catechism would suit Englishmen, far less New Church Englishmen, because such teaching, although it might strengthen the mind, tends to dwarf its powers of thinking, and to make the man bigoted and narrow, still the members of the New Church might take a lesson from the Scotch nation in this, viz. that if they desire their children to love and cherish the glorious truths of the new dispensation, they must have some of the earnestness, zeal, and affection which distinguish our Scotch friends so much, and teach the doctrines of the Church to their children, so that when they grow up they may become attached to its doctrines, and that their minds may be enlightened, and their lives purified and ennobled. Many of the ministers and friends took part in the discussion which followed the reading of the essay, and after tea the rest of the evening was profitably and agreeably spent in discussing the best means of instruction in our Sunday-schools. RECEPTION MEETING TO THE REV. C. H. WILKINS. IT is gratifying to record the end of the interregnum in Manchester. The Peter Street Society unanimously invited the Rev. C. H. Wilkins of Nottingham to occupy the pulpit so ably filled for many years by the late talented John Hyde. The Reception Meeting was held on April 4th, and it must have been very cheering to the newly-appointed pastor to find there such a large and enthusiastic assembly, determined to give him every support in his ministerial duties. As none but those attending the church were allowed to be present, a lengthy account would not be of general interest; but this remark need not apply to the second meeting, held on Tuesday, April 16th, at which most of the ministers and leaders of Societies in Lancashire assembled to bid their brother and coworker welcome. If Mr. Wilkins was encouraged by his own people at the previous soiree, he must have felt much more so whilst listening to the hearty appreciation of his character and ability, and the earnest wishes for his success, expressed by the speakers on this occasion. After tea a hymn was sung followed by the reading of a few appropriate verses from the Psalms and by the Lord's Prayer. Then the chairman, Mr. Wm. Hughes, in a few introductory remarks, called upon the Rev. R. Storry, as the senior minister present, to make the first speech. Mr. Storry expressed the pleasure it afforded him to be present, and appreciated the privilege, which was his, of representing the ministry in welcoming Mr. Wilkins to Lancashire, and he heartily and sincerely wished him success in his new sphere of usefulness. He was especially interested to see that Peter Street-the metropolitan church of the provinces-was well suited, for it was necessarily to the centre that surrounding Societies looked for guidance and help in the times of trial that beset communities as well as individuals. The Rev. Jas. Boys confessed feeling a selfish pleasure on this occasion. He was glad that there was a fresh labourer in the vine. yard-one that would be sought after to take special services, as he would thus relieve those who felt the harness of spiritual duties weighing upon them more heavily than in years gone by. He urged upon the congregation the necessity of showing respect to, and helping, their minister by punctual and regular attendance. The Rev. W. B. Hayden hesitated whether to speak as one of the Lancashire or American ministers, for he had been so long resident in this country, and had experienced so much kindness, that he felt quite at home as either, but would combine both functions. He thought that although undesirable that ministers should change their fields of usefulness, still it is felt in these days of constant change of thought that this was a necessity, and he trusted that in the present instance it would be beneficial to both Manchester and Nottingham. The Rev. J. Presland, who had been preaching in Liverpool, did not wish the occasion to pass without being present. He felt that in Mr. Wilkins a minister had been secured who would not hesitate to preach his definite religious convictions. He congratulated the Manchester Society upon keeping so well together during the long period they had been without a minister. The Rev. P. Ramage then addressed the meeting in a most humorous speech. He dwelt upon the cordial and amicable understanding existing between the various ministers in Lancashire, also upon the usefulness of arranging circuits with three or four ministers on each, because of the impossibility of finding one man to suit the various minds of a single congregation, and therefore an injustice was done to that particular class whose sympathies the pastor could not reach. The next speaker was very warmly received. The Rev. Paxton Hood, Congregational minister, a gentleman well known to a wide circle from his admirable biography of Swedenborg, claimed the privilege of speaking a few words to the meeting on behalf of a former member of his church in London, who was now established as minister in this. He asked for him encouragement and support, and would answer for it that Mr. Wilkins on his part would not be found wanting. Mr. Hood then spoke in eulogistic terms of our author, and admitted that in his own earnest inquiries after truth, the light derived upon many subjects from reading the works of Swedenborg, had been of inestimable value to him. The Rev. G. H. Smith of Accrington trusted that Mr. Wilkins might be enabled, in the words of Isaiah, to speak a word in season to the weary ones of his church. The Rev. Joseph Ashby was convinced that here was the right man in the right place. Mr. Wilkins then replied in a fervent speech, and it was generally felt that, health and strength permitting, he possesses both the will and the ability to do worthy service in promoting the cause of the New Church in this large city. The speakers had been so numerous that it was found impossible to give more than one or two selections from the programme of vocal and instrumental music that had been prepared; nevertheless all agreed that the evening had been most agreeably spent. ANNUAL MEETING OF THE GLASGOW NEW CHURCH SOCIETY. THE Annual Meeting of the Glasgow Society was held in the church, 61 Cathedral Street, on April 2nd, at eight o'clock, Alexander M'Lean, Esq., President of the Society, in the chair. From the Treasurer's report it appeared that there had been an income during the past year of-from seat-rents and subscriptions, £340, 25. 3d.; from freewill-offerings, £60, 6s. IId.; and that there was a balance in the Treasurer's hands of £24, 16s. 84d. 29 66 The report of the Committee of Management of Social Meetings stated that six meetings of that kind had been held, at four of which papers had been read by various gentlemen on the following subjects: The Telephone, " "The Secondary Effects of Stimulating Substances, Hygiene," and "The Antiquity of Man." One of the meetings had been occupied by the reception of reports of the Conference of 1877 from the representatives, and another by music, singing, and recitations. Interesting conversations had been developed at most of the meetings, and the occasions had been greatly enjoyed by all. The Book-Steward reported that he had sold books and periodicals to persons as they left the church after services to the amount of £47 during the year. All the other reports displayed similar evidence of an encouraging amount of life and activity in the affairs of the Society. The office-bearers for the ensuing year were then appointed, including Mr. M'Lean for President, Mr. Freeland for Vice-President, Mr. Eadie for Treasurer, and Mr. Morrison for Secretary. It was then stated that the church choir was in a languishing state, and that the few remaining singers had decided to resign. After some discussion it was voted that the Sunday services be conducted without any attempt to reform the choir for three months. The reason for adopting this course was that it was thought that the whole congregation really formed the choir of this church, and that a better effect would be produced by the whole congregation singing in unison at a low pitch to suit male as well as female voices, leaving the other parts to be filled up by the organ, than any attempt at part singing at the ordinary high pitch. It was urged by some that congregational singing is to a great extent sacrificed in order to suit a few members of the congregation called the choir. This system has never found much favour in the Glasgow Society, hence the failure of the so-called choir. We may add that for the last two Sundays during which the new plan has been tried, not only has the choir not been at all missed, but a decided increase of power and heartiness has developed itself in the congregational singing, which is now probably not equalled in any other congregation in Glasgow. The There being an old-standing debt on the church of about £350, a movement was commenced at the meeting to pay it off. President offered to give £50 if the rest of the amount were at once raised, or £10 a year for seven years if the rest of the members would subscribe £40 a year during that period. A committee was then appointed to endeavour to carry out one or other of these schemes. ITEMS OF INTEREST. We have pleasure in recording that our last number, containing the Rev. J. F. Potts' sermon on "War Fevers and their Consequences," has passed into a second edition, a thing which has not occurred before with this periodical, nor indeed, we believe, ever before with any New Church periodical or magazine. One friend has very kindly sent a copy of it to every member of the two Houses of Parliament, both Lords and Commons. True to its traditions, the Camberwell New-Church Society held its usual social meeting on Good-Friday evening. Eighty friends partook of tea, and afterwards dispersed themselves about the build ing and in the open air around it to enjoy pleasant chat and the charms of a beautiful spring evening. Shortly after seven o'clock the minister of the Society, Mr. E. Austin, took the chair in the church, being supported on either side by the gentlemen who afterwards addressed the meeting on various themes appropriate either specially to the day, or generally to the circumstances of the New Church at the present time. These were Mr. Joseph Bormond, the well-known temperance advocate; Mr. Lewin, the superintendent of the Society's Sunday-school; Mr. Orme, a recent accession to the New Church from the ranks of the Methodists; Mr. Parkinson of Preston; Mr. D. Denney; and Mr. Isaac Gunton. Interspersed among the speeches several concerted pieces of sacred music were performed by the choir, under the direction of the organist, Mr. C. P. Alvey, with a skill and precision which betokened long and careful practice. Miss Gunton sang the Recitative and Aria "He was cut off," and "But thou didst not leave," with admirable effect. The proceedings terminated at about half-past ten. On Good Friday, April 19th, the friends at Brightlingsea had the pleasure of assisting at the opening of a new organ. The chair was filled by the Rev. J. Deans, who briefly addressed the audience on the uses of music as a part of worship, and later in the evening the Rev. J. E. Shepherd gave an eloquent address on the same subject. Mr. Carden (London) played several selections from Mozart and others on the new instrument. The choir, under the direction of Mr. A. W. Went, sang several anthems in good style, and a variety of sacred songs and duets served to fill up a very pleasant evening. It was announced that the organ was paid for with the exception of some £9 or £10. The quarterly meeting of the Camberwell New Church Society was held on Friday evening, the 12th instant, and was but scantily attended. Mr. Austin, the minister of the Society, presided. One new member was accepted, and it was stated that at least four others were preparing to offer themselves as candidates for membership. The Treasurer, Mr. I. Gunton, in the unavoidable absence of Mr. A. Braby, the Secretary, announced that the plans and specifications for the proposed church-keeper's house were ready, and that without considerable delay building operations would be commenced. A circular issued by the Conference Hymn-Book Committee asking the opinion of the Society as to the desirability of a thorough revision of the Conference Hymn-Book was then considered, and after some discussion an affirmative reply was carried by a narrow majority. The proceedings then terminated. The The Craven Pioneer of April 13th contains the following: "The scholars in connection with the Embsay New Jerusalem Sunday and day schools gave their forty-first anniversary recitals on Sunday last. The weather was very favourable, which added greatly to the success of the anniversary. There were large congregations, especially in the evening, when the chapel was crowded to excess. success which has attended these recitals for so long a period still continues, and, considering the great amount of labour involved every year in arranging for them, the result of last Sunday's services must be very gratifying to all persons concerned. The recitals, as a source of instruction to the young, besides being equally interesting to adults, and the manner in which the scholars acquitted themselves, is deserving of great praise. The musical portion of the service, which is always looked forward to long before the event, passed off in a style that adds to the reputation of the choir, who were assisted by Mrs. Holgate, Skipton, and Mr. Rishworth, of Bradford, as bass. Collections were made in aid of the library and for other purposes connected with the schools, which amounted to upwards of £11." On Easter Day special services were held at Palace Gardens Church, The Mall, Kensington, and the annual collections were made in aid of the general expenses of the Society. The Rev. Dr. Bayley preached to large congregations both in the morning and evening, who liberally responded to the appeal made at the conclusion of each service. '. Divine service was held in Argyle Square Church on Good Friday morning at eleven o'clock; and in the evening a large company assembled in the schoolroom, including friends from other metropolitan Societies, tea being provided at six o'clock. At seven o'clock, the Rev. J. Presland being called to the chair, the meeting was opened with a hymn, and after the election of new members and other business had been quickly disposed of, the more important object of the gathering was brought forward, which was that of considering the appropriate theme of the Lord's Crucifixion as recorded by St. Luke. The various gentlemen who gave addresses treated this solemn subject in a most interesting and highly instructive manner, touchingly impressing upon their hearers, that while it should always be remembered that Good Friday commemorated a day on which the Lord's life of suffering and temptation was brought to a close by the awe-inspiring tragedy of the Crucifixion, yet it should also be borne in mind with feelings of joy and gratitude that the Lord was thus enabled to fully glorify His Humanity, assumed in order to effect our redemption. The addresses were interspersed with appropriate selections of music, and it was felt by all that an evening had been passed of an exceptionally interesting and mutually edifying character. The following passage occurs in a letter recently received by Mr. Speirs from a correspondent in one of our colonies: "Please pay 10s. to the Swedenborg Society from A Friend. It will interest you to know that it is from a clergyman who has not authorized me to mention his name, but who in England received a presentation copy of the 'Apocalypse Revealed,' which he himself was induced to send for from having seen a copy on the table of a brother clergyman." "The word 'Salvation' was a favourite one with the old Stoic moralists, to signify a moral conversion from a sinful to a virtuous life. In Plutarch's Moral Works in particular it continually occurs. To apply it to mere escape from eternal punishment is a retrograde step indeed." This telling remark on the leading dogma of a very large party in the Christian Church is made by Miss Frances Power Cobbe in one of her works. Where she criticizes current beliefs we can go a great way with her, but where she seems to give her adherence to a system of mere morality we must express our dissent. We think morality does not and cannot supply the place of religion. It lacks the purity of motive, and the clearness and fixity of purpose, which a belief in an all-loving and all-wise God, and a knowledge of the world hereafter, cannot fail to supply to the true Christian. Dr. Talmage's expressions respecting religion and the effect it should produce upon religious men and women are well worth reading. He says: "I do not want to hear anybody talk about religion as though it were a funeral. I do not want anybody to whine in the prayermeeting about the kingdom of God. I do not want any man to roll up his eyes, giving me in that way the evidence of his sanctity. I am yet to find one of these canting, lugubrious, and sanctimonious professors of religion whom I would trust with a ten-cent piece! The men and women of God whom I happen to know, for the most part, find religion a great joy. It is exhilaration to the body. It is invigoration to the mind. It is rapture to the soul. It is balm for all wounds. It is light for all darkness. It is harbour from all storms; and though God knows that some of them have trouble enough now, they rejoice because they are on the way to the congra tulations eternal.' SUNDAY-SCHOOL LESSONS. THE DROPSY CURED. May 12, Morning.-Luke xiv. 1-6. This miracle, like many others, was accomplished on the Sabbath-day from the spiritual signification of that day. The certain man who had the dropsy signifies the ascendency of mere natural truth over spiritual, and the danger of the spiritual life of love and charity being destroyed by the superabundance of mere natural speculation and thought. This man being before the Lord signifies that every case of this kind is under Divine inspection. The Lord's question as to the legality of healing on the Sabbath-day is intended to draw our attention to the importance of the day and its duties. His reply was in His act, not in words: "He took him, and healed him, and let him go.' He then propounds a second question as to the lifting of the ass and the ox on the Sabbath-day from the pit into which they had fallen, thus implying that while it is lawful to implant in the mind natural truth and natural good on the Sabbath-day, it is still more important to release from the bonds of falsity, and to make spiritually whole. Their being unable to reply to Him signifies that the works of God carry with them a reasonableness and an authority which are irresistible. JOSHUA. May 12, Afternoon-Joshua i. 1-9. Joshua is a type of truth, not as it immediately flows from the Lord, but as it is received by some of the angels in heaven, whose zeal for it is very great indeed, and who are very desirous to make it prevail. Joshua was a cap. tain of Israel and a man of war; but he fought in behalf of God and His people, and that which really fights is the truth. All weapons of war correspond in a good sense to truths; and in a bad sense to falses. Hence also it is that a nation which fights for the truth, whose cause is righteous, is so strong; because God and the heavens are on the same side. If we accept truth as our captain, the Divine Joshua will lead us safely over into the Promised Land, driving out our foes one by one before us, and at death leaving us in secure possession of the heavenly Canaan, which we had entered, and in which we had established ourselves during our life in the world. 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