H. Benade had so many engagements, and so little time left for Dr. Bayley said it was a privilege to be present in any assembly intended to promote the principles of the New Jerusalem. How much happier and better the world would be if it more widely accepted its heavenly doctrines, which are so simple and yet so sublime, instead of the teachings of the orthodox Churches, that are so difficult indeed that they proclaim that they cannot be understood at all. The Thirty-nine Articles make no reference to either heaven or hell; they have nothing to say about the great verities of the future life, for which this life is only a preparation. The New Church, on the other hand, accomplishes all we could expect or desire. Its good things are not limited. They are like the Lord's bread in feeding the multitudes, always in excess of man's needs. It was a joy to welcome a good worker in the Lord's New Church, where there are so few a worker, too, whose success in his work was known. For which, therefore, we could give him hearty congratulations, and hope that he would live long to accomplish even more in the future. Mr. Giles, who in rising was received with much cheering, said that it was gratifying to him that something he had done had been found useful to others. No one, he thought, could help being gratified on learning that he had been a means of bringing light to others It must indeed be so to all who and guiding them into a new life. love others. New Churchmen are in the position to see so much more clearly the dangers lying in the way, and gratitude is due to those who can help to point them out. He might perhaps usefully refer to a few incidents in his own life. They might serve as an example and encouragement to some of the young who were present. The poet's saying that "the child is father to the man was unmistakably exemplified in his experience, for he could never recollect having any stronger desire than to be a minister. And yet in his childhood that seemed to be no more When he grew up a likely than his becoming Emperor of Russia. merchant offered to take him into his store and make him a clerk. His father thought it was a good opening, and so did his friends, but he would not leave home. He had no desire to accept the offer, He did not know the New and his father wisely did not press it. Church then, and only looked forward to be what in America is termed an "orthodox" minister. He continued then to chop wood, He worked better than the others, for to plough, to gather stones. sometimes while he was making the hay fly he did so because he thought he was preaching. But at last a way opened to him, as it is sure to do to all; and as the gift of a pair of boots was his sole help towards an education, none need be discouraged if they don't get more. But his eyesight failed him, and his general health broke down; so that, reluctantly, he had at length to give up the idea of becoming a preacher. As he could not preach he then thought he would teach. It was when he had given up the idea of becoming a preacher that he came into the New Church, and in it he was asked to allow himself to be licensed as reader. He was for some time a reader of the sermons written by others, but at last he thought he might venture to write one: he tried, but when he read it over he threw it aside. He tried again and again until he succeeded. As leader they offered him seventy-five dollars a year, but they only paid him fifty. At the end of the first year, however, they wanted him to be ordained. Finally he found that he had to make a choice between preaching and teaching, and to give up the one or the other; and though his friends thought him crazy, he stuck to the preaching, as, from his early longings, was to be expected of him. Thus he had His books were prepared as lectures without any expecgone on. tation of their being printed, or of their being a means of usefulness so widespread as they seemed to have been. The moral of this is to attend well to the present duty, to take the step next to you with Doing the duty of to-day will open to a larger duty proper care. to-morrow. Let there be one man or one woman thoroughly heartwhole, thoroughly earnest for the New Church, in a place, and in their children and their children's children we shall see the New Church outwardly a mighty power there, as it is at present the greatest spiritual power on the earth. He was glad he came before them as representative of the New Church in America. The members of the Church there will be glad to know of the sympathy of their brethren in England. They do know it, but still it needs to be expressed. America, however, he would remind them, does not seem to be so far from England as England is from America. He thought visits should be returned. That was the rule in common politeness. He would recommend his countrymen to stop coming until we found time to give them a few He would like to refer to another point which was frequently Many years ago a German immigrant was employed in a grocer's in Pennsylvania. Being prudent and industrious, like most of his countrymen, he saved a little money, and was able to buy a few groceries and start a store for himself. The prudence and industry which he had already shown were still more profitably exercised, and he acquired money. He met with a New Church work; he received the doctrines; and this single incident has seemingly produced one of the greatest of New Church efforts. He had a large family, but he had also a large fortune. He was also a great sufferer from a most acute form of neuralgia, and that nearly continually, and yet in the midst of all this pain and agony he conceived the idea of giving 66 and the Apocalypse copies of the "True Christian Religion Revealed" to all the ministers of the United States. He talked it over with friends, and determined to do it. Already over 20,000 volumes have been sent out to applicants, and the work still goes on, and will continue to go on; for he has placed sufficient money in the hands of trustees to enable the work to be continued even when he himself has been removed to a better world. He sits and suffers, while letters reach him from all parts of America blessing him for his gifts, which have proved so acceptable in a large number of instances. Mr. Jungerich, for that is the good man's name, says that it is not he who has done it; it is the Lord's work. It is certainly one of the greatest, if not the greatest work going on in the world; and yet this is the work of the once poor German. All can help in their degree, and it may be useful to remember that what is done for one is done for all; what is done for one place is done for the whole world. From the most distant corners demands have been received for these writings. In our country we have had inquiries from Japan; and so it will go on until the whole of humanity be lifted up, and until the Lord's will be done in earth as it is done in heaven. Mr. Presland said he experienced greater pleasure in seeing Mr. Giles a second time than he had done when he came first. We have enjoyed his books, and it is a great satisfaction to find the author in every respect so worthy of his works as the works are worthy of the author. Personal affection also brings us nearer to Mr. Giles than we can come to him in his representative capacity. We sincerely wish him a life of continued usefulness in the world preHe has told paratory to a life of usefulness in the world to come. us the secret of his success in his experiences, for he has shown Mr. Bateman added a few words of welcome to Mr. Giles to what had been already spoken, and referred to New Church growth in the Australian colonies. Mr. Gunton exemplified by instances what may be done by all in the way of circulating tracts and "silent missionaries," and by subscriptions to the various missionary agencies in the Church. Mr. Giles thanked the Chairman and the friends present for their kind expressions towards him and towards the Church in America. He would recall their meeting with pleasure throughout life, and as a spiritual influence it would, he thought, continue with him for ever. After a few words from the Chairman, and the benediction by Dr. Bayley, the meeting was closed about 9.30. The choir of the church executed in a very admirable manner a selection of anthems during the evening. ITEMS OF INTEREST. The Rev. Canon Farrar, in a discourse on Matt. xxi. 13, dwelt upon the historical and special lessons of Westminster Abbey. The following passage, taken from the Christian World report, is particularly fine, and worthy of being thoughtfully and prayerfully studied by those whose chief efforts are to magnify sectional differences and to promote the numerical prosperity of their own section of the Church: "Yes, here, my brethren-here, where all our disputes about the uncertain, and all our theories about the unessential, look so silly and so small, let us, with the large, broad heart of true men, learn the unity of the Spirit in the bond of peace.' Romanists have erred, and Puritans have erred, and Anglicans have erred; and yet we believe, and are sure, that each in turn have acceptably worshipped that God who pardoneth not only error and ignorance, but also iniquity, transgression, and sin. It is a mark, surely, of a narrow mind to rejoice in aggravating the present differences, and in exaggerating the past discontinuity, of religion. God will condemn no man whose eye is single and whose heart is sincere. Rigid theologians have loudly condemned the poet Pope for his line that 'His can't be wrong whose life is in the right;' and yet they will accept, I suppose, as orthodox the authority of St. Peter, who says almost exactly the same thing, 'That God is no respecter of persons, but in every nation he that feareth Him, and worketh righteousness, is accepted of Him.' What Christ taught us was, 'Love God: love thy neighbour;' and that, He said, was the way to inherit eternal life. Let us not countenance a simple fanaticism that thinks to honour God by pouring insults on the belief of our neighbour. Let others, if they will, make their petty cry a measure of His infinitude; but let us be led by a larger faith and a deeper hope, and not exclude from our sympathy those whom God will not exclude from His holier heaven. Let us recognise that, in different Christian ages, the worship, indeed, has been different, but the Christianity one; the censer different, but the incense one; the form different, but the faith one; the theology different, but the religion one. The Lord requires of us this-To do justly and to love mercy, and to walk humbly with our God.'" At the opening of the "full" Conference of the Wesleyan body on August 5th, at which lay representatives were present for the first time, the President gave a strong hint to those "ornamental representatives who are not especially distinguished for close attention to the hours of opening and closing the various sessions of Conferences of all sorts. He hoped that the laymen would not by their irregular attendance allow it to be said that power had gravitated into the hands of ministers. The Annual Assembly of the United Methodist Free Church met in Manchester on July 31st. The Rev. W. Boyden was elected President. A decrease of 283 members was reported. A memorial on the Temperance question was presented signed by 1100 lady members of the United Methodist Free Church in Manchester. On the 25th July an essay on "Swedenborg" was read by Mr. R. R. de Relton at the weekly meeting of the Milton Conversational Class, a debating society established in 1859, which holds its meetings in the Albion Hall, London Wall, E. C. The Society is about equally divided into Christians and unbelievers, and hence would seem to be a good field for the introduction of New Church truths. A short address on the text, "There is a natural body, and there is a spiritual body," by Mr. de Relton, at the devotional meeting on the 18th April having been well received, he took the earliest opportunity of giving a brief account of Swedenborg's life and writings. At the conclusion of the essay several members expressed their surprise that they knew so little of this great author, and wished to learn more about him, and there was only one case of decided opposition to his theological teachings. Mr. de Relton briefly replied to the objections urged, and offered to supply any further information. SUNDAY-SCHOOL LESSONS. JESUS CLEANSES THE TEMPLE. August 25th, Morning.-John ii. 13-22. The Passover, the sign of deliverance from Egypt, represents the Glorification of the Lord's Humanity; consequently at the Passover the Lord cleansed the Temple (the symbol of the Humanity), as denoting that Glorification itself the subject here. "Found those that sold oxen," etc.these animals represent the merely human affections and thoughts which the maternal humanity inherited, and the exchanged money the knowledge subserving them. Such traffic is not sinful in itself, or outside the Temple even necessary, only sinful in it. The work He did in Himself was to drive these affections out: Himself was without sin. This He did (ver. 15) by "a scourge," etc. Evil in general can only be chastised and expelled by the truths of the Word employed in judgment on them; "He poured out the money," as the sign that falsities as well as evils must be removed; and "over. turned the tables" to show that the special and individual evils on which these false principles repose must likewise be eradicated. He did not, however, remove the doves, but requested their owners to do so (ver. 16): doves (thoughts) can only be removed by persuasions from reason, and not by determinations from will. "Make not My Father's house," etc.-the good of Divine love is not to be used for selfish objects. This the Humanity was tempted to do, but did not, though men are always doing it. "The disciples remem bered," etc. the ardour of love for Divine things is that which holy thoughts recognise as the appointed aim of purified affections; and by this zeal the Lord was consumed. But the evil will (Jews) prompts other thoughts; it wants (what sign?) some evidence of the senses for Divine things: the presentation of pure Divine love itself brings no conviction. Something like this self-questioning possessed the Lord Himself during His humiliations. An outward sign is given, and not understood (destroy this Temple), but it has its true fulfilment spiritually, i.e. in the destruction of inherited evils and the Humanity's glorification, for "He spake of the temple of His body." It is only (ver. 22) when we ourselves have the necessary spiritual experience that we clearly recognise the truths the Lord teaches, and fully believe the Scriptures and Jesus' word. ELI AND THE ARK OF GOD. August 25th, Afternoon.— -1 Sam. iv. 10-18. The continued story of a corrupt time. "Ark of God taken "-the truth needs to be truly kept or it will be lost; by "Philistines," those in faith alone, or who profess the truth only for the power it brings; from Israelites, or the spiritually careless and dead. Though ceasing as a fact, religion will still continue to be professed. "Each man goes to his tent "takes refuge in his own particular notions or forms of unholy worship. "Thirty thousand fall"-all practical godliness destroyed. "Sons of Eli slain"-principles of religion first perverted, then killed out (ver. 12). There may still be left an understanding of rational things (man of Benjamin) out of doctrinals (out of the army) to bewail the corruptions of the Church (clothes rent and earth on head) This may still find unenlightened erring affec tions of worship in the way of truth (Eli watching by wayside) and prophetically anxious. When the understanding entered into doctrine (man came into city) and perceived it (told it), doctrine could only bewail in helplessness and fear of damnation (all the city cried out). The affections eagerly inquire about these fears and their cause (what meaneth, etc.); and the understanding conveys with certainty (hastily) perceptions of the fact. Now these affections are in conjunction with good (Eli is ninety and eight) but incapacitated to understand truth (eyes dim, etc.); and when the understanding showed that it had come out of doctrinals, they could only inquire of it, as having the truth (my son), what they were to believe (what is the thing)? Communication from understanding to affections followed (messenger answered), and it was seen that spiritual good had fled before faith alone; that in consequence many truths had perished, and that both from the will and understanding (thy two sons); while what of genuine Divine Truth there was (ark of God) had been falsely appropriated (taken). The result is (it came to pass, signifies a new state) that when communication (mention) concerning the deprivation of Divine Truth is made to such affections dwelling amongst evils (by the side of the gate), they fall into mere scientifics (fall backward), conjunction with internal truth is cut off (neck brake), and spiritual death follows; for confirmed states of evil are able to do this. Such affections of good may be the only teachers of truth in some states of difficulty and temptation (judged Israel forty years). Printed by MUIR AND PATERSON, 14 Clyde Street, Edinburgh, and published by JAMES SPEIRS, 36 Bloomsbury Street, London, W.C. SECOND EDITION, NOW READY. PORTLAND HOUSE SCHOOL, OPINIONS OF THE PRESS. "It is not often that one meets with a book of this kind, so entirely free from religious cant, bigotry, and bitterness, and yet so full of wise and reverent thought and of earnest belief."-The Standard. "We are prepared to admit that it is decidedly interesting, and that in many points it is conclusive and irrefutable. In one great respect we must express a hearty appreciation of the character of this book. It exhibits with much force and clearness the essential relation which exists between a right state of feeling and a reverent belief in God and His Word. . . . We may bespeak for this book an earnest attention, and promise that it will afford both pleasure and profit to those who will read it."-The Literary World. "We have rarely read any treatise, however earned, that was more effective in dealing with the shallow scepticism of the day. . . . We can conceive that THIRD EDITION. In foolscap 8vo, cloth gilt, 28.; cloth extra, 2s. 6d. it would become a powerful agent for the dissipa- EMANUEL SWEDENBORG, tion of doubt in the mind of any person who should "Controversial romances are seldom pleasant read- "Unlike most books of theological controversy, this is not dull; and, though it may be objected that the writer has both sides of the controversy in his own hands, no one will say that he uses his opportunities unfairly."-Morning Advertiser. "The author, who writes a style terse, vigorous, and beautiful, has evidently passed through the several phases of speculation which he puts behind and beneath him with no little dialectical skill."-Ipswich Journal. "The tale before us is written with an excellent purpose. It is the story of a young man who is led gradually from unbelief to Christianity; and though the subject is in itself trite enough, it is not treated in a common-place manner."-Westminster Gazette. "The events are pleasantly related; and the arguments are real arguments, not mere rhetorical ninepins obviously set up for the author to bowl over, and of such feeble stability that the weakest logic would suffice for their subversion."-Intellectual Repository. LONDON: JAMES SPEIRS, 36 Bloomsbury Street. 96 pages, crown 8vo, sewed, 3d. ; by post, 44d. A Hindu Gentleman's Reflections respecting the Works of Swedenborg and the Doctrines of the New Jerusalem Church. LONDON JAMES SPEIRS, 36 Bloomsbury Street. WHAT DOES SWEDENBORG REALLY Ninth Edition, crown 8vo, cloth, 3s. An Appeal in behalf of the BY THE Rev. S. NOBLE. "Here is a volume in which they are honestly expounded and the life and character of Swedenborg honestly described. So that by the perusal of a work of not quite 500 pages every reader can judge for himself who and what Swedenborg was and what he taught. We think that the unprejudiced reader will find that Swedenborg had far better grounds in reason and Scripture, for some of his views at least, than is commonly imagined. Like Professor BUSH of America, we have been astonished at the extent to which Scripture is quoted, and fairly enough too, in support of those views, and at their reasonableness and general harmony with the nature and order of life as indicated by science. We say then to all who want to know what Swedenborg taught: Get this book and read for yourselves." -The Christian Age. Published for the MISSIONARY AND TRACT SOCIETY OF THE NEW CHURCH by JAMES SPEIRS, 36 Bloomsbury Street, London. By the Rev. A. CLISSOLD, M.A. Crown 8vo, cloth, 2s. Sancta Cœna; Or, the Holy Supper explained on the principles taught by Emanuel Swedenborg. 8vo, sewed, Is. 6d. The Literal and Spiritual Senses of Scripture In their relations to each other and to the Or the passing away of Ages or Dispensations, LONDON: LONGMANS, GREEN, & Co. 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FRANCIS RAVENSCROFT, Manager. SWEDENBORG. The Four Primary Doctrines of the New Church, signified by the New Jerusalem in the Revelation. With an Introductory Preface, an Account of the Author, and Index. 2s. 6d. The Doctrine of the Lord is a Scriptural deduction of the Divinity of Christ, of the personality of the Divine nature, and of the fact and meaning of the incarnation. The Godhead of our Saviour is made to rest upon the whole breadth of Scripture authority, and that there is a Trinity (not of persons but) of person in the Godhead, and that Christ is the person in whom the trinal fulness dwells. The Doctrine of the Sacred Scripture explains that the Word we now possess is written in four styles. The first is by pure Correspondences thrown into an historical series; of this character are the first eleven chapters of Genesis. The second is the historical, consisting of true historical facts, but containing a spiritual sense. The third is the prophetical. The fourth is that of the psalms, between the prophetical style and common speech. It is the Divine sense within the letter that constitutes the holiness of the Bible. In the Doctrine of Faith Swedenborg teaches that Faith is an inward acknowledgment of the truth, which comes to those who lead good lives from good motives. "If ye will do the works ye shall know of the doctrine. The Doctrine of Life commences with the proposition "That all Religion has relation to Life, and that the Life of Religion is to do Good." The shunning of Evils is the first necessity; the doing of Good is afterwards possible. No one, however, can do good which is really such, from self, but all goodness is from God. Angelic Wisdom concerning the Divine Providence. With Index. 3s. In all the operations of the Divine Providence, human freedom is respected. The Lord forces no man to do good, or to believe what is true. It is of the Divine Providence that whatsoever a man hears, sees, thinks, speaks, and does, should appear altogether as his own. It is a law of the Divine Providence, that man should not be forced by external means to think and will, and so to believe and do the things which belong to religion. Miracles, signs, visions, conversations with the dead, threats and punishments, are totally ineffective to produce that state of love and spiritual life which makes true happiness and heaven, because they force and destroy that rationality and liberty which constitute the inmost life of humanity, and by the exercise of which man can alone be delivered from evil. The Divine Providence is equally with the wicked and the good. A complete List of Swedenborg's Works may be had on application. JAMES SPEIRS, SWEDEN BORG SOCIETY, 36 Bloomsbury Street. DUNN & HEWETT'S ICELAND MOSS COCOA. 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HE assembling of the members of Conference began in the school of the Salford New Church Society on the afternoon of Monday, the 12th of August. There was a large number of the members of both the Bolton Street and the Peter Street Societies present; and every arrangement had been made to receive the members of Conference, to serve them with tea, to afford them convenience to make their toilette, and thus to feel fresh and comfortable again after the long and tiring journeys which very many of them had to undertake in order to reach the place of meeting. It is always pleasant to attend on the Monday evening. The good feeling, the hearty welcomes, the cheery interchange of greetings make it a sight which cannot fail to prove grateful and invigorating to all concerned. At seven o'clock the announcement was made that the President was about to take the chair in the church, and the tide of people began to flow from the schools into the church, where the Conference was formally opened shortly after seven by the usual preliminary exercises. These consist of the reading of a chapter, and the repeating of the Lord's Prayer by the minister and congregation. The President of the previous session, the Rev. R. Storry of Heywood, occupied the chair, and introduced the business by a few remarks. He then called upon the Secretary, Mr. Whitehead, to begin the enrolment of members. The list of ordaining and ordained ministers was read, and so far as they were then present their signatures were obtained. Then the certificates of the various Societies were read in alphabetical order, and the representatives so far as they had arrived were also called upon to subscribe the roll. The enrolment of members, with various little incidents of no importance save as delaying the work of the evening, occupied the Conference until half-past eight. The evening sitting was then closed by the Rev. John Presland with the usual exercises. The friends then began to disperse, the members of Conference being claimed by the various members of the two Societies, and carried home according to the arrangements which had previously been made. And so terminated the first day. Tuesday. The Conference assembled this morning at half-past nine, when the retiring President occupied the chair. After the usual devotional exercises, the enrolment of the members was continued until completed. The numbers being: ministers, 19; representatives, 70; total, 89. The election of the President for the present session was then proceeded with, and Mr. E. J. Broadfield moved the election of the Rev. W. Bruce of London. He referred to his intellectual ability, his pure and gentle character, and to the probability that Conference may not have for many years longer the chance of paying Mr. Bruce the compliment, and of doing itself the honour of having hirn to occupy the highest position in the church. Mr. Bruce replied in a short speech, in which, after his personal acknowledgments, he referred to Conference as a body for the discussion rather of ecclesiastical matters than theological subjects; for deciding, not upon doctrines themselves, but upon the means of extending the truths upon which we are all agreed. He spoke also of the various candidates for the ministry as being a cheering sign; and trusted that the Church would so conduct itself that it might be called "a praise in the earth," and be enabled to spread the Divine Truth which is to enlighten all and bring all into the one sheepfold, over which shall be the one Lord. The Rev. R. Storry was appointed Vice-President. The Rev. E. Whitehead of Dalton was re-appointed Secretary, both mover and seconder complimenting him on his eminent suitability for the post. The Committee to nominate members of Committees was then appointed, Mr. E. J. Broadfield being named its Secretary. ADMISSION OF AMERICAN MINISTERS. The Rev. R. Storry moved the admission of the Rev. C. Giles of Philadelphia, the Rev. W. H. Benade of Pittsburgh, and the Rev. C. A. Dunham of Riverhead, New York State, and that they be invited to address the presidential chair as often as they may feel disposed to take part in the deliberations. He referred to the great pleasure which their presence gave him, and he believed that in saying so he spoke not for himself only, but for all the English friends. Mr. E. J. Broadfield seconded the motion. He referred to Mr. Dunham, who was at that time absent from the Conference, as bearing his welcome in his face. He spoke about Mr. Benade's travels in Eastern lands, and of his collecting there the wisdom of Pythagoras for the use of the Academy of the New Church. For Mr. Giles what could he say? He could find no fault with him certainly; if he did he knew in that assembly he should be hissed down. Mr. Bruce added his welcome as President to the remarks already made. He referred to the fact that so seldom an English minister reciprocates by his presence in the American Convention the visits which it had become almost a habit for us to expect yearly at our Conference. He made the suggestion that Conference should consider it its business to send a messenger. The American ministers. were then received. Mr. Giles replied. He referred to the good he experienced from these visits, and to the differences which he found between the two countries. Uniformity was not desirable. The Lord never repeats Himself. If we were all alike we could have no reason, and therefore no wish, to go out of ourselves; by looking in the mirror we shou'd see the whole world; and why, if others were only echoes of himself, should he come to see them. But everything differs. The charm is that we can see new views of the same principles. He was surprised that when he first came he seemed to know every one, for beneath external differences they were united by internal bonds, and the internal likeness and nearness produced a home feeling in him, and he was glad to say it seemed to be reciprocated. He endorsed the President's suggestion about the use a messenger from the Church in England would be, and said that Dr. Bayley or Mr. Bruce, or any other of our young men, would be most welcome, and that they might there, as he was doing here, learn something of permanent value for the Church. Mr. Benade referred to the fascination of Conference, and of the regard he had acquired, not only for it, but for its individual members. He complimented them upon their temperance in debate. PRESIDENT'S REPORT. The ex-President reported that from the replies forwarded him from ministers and leaders it appeared that there was still great laxity in reference to attendance at the Sacrament of the Holy Supper-not more than 33 per cent. of the members of the Church being communicants. It was, however, pleasing to note that this was an improvement upon the state of things in previous years. He also drew attention to the fact that five Societies were without Sunday-schools. In drawing the attention of Conference to the reports of the various Societies for missionary purposes, the President specially eulogized the unusual activity manifested during the past year by the Swedenborg Society in the distribution of the works of Swedenborg. Two of the old ministers of the Church, the Rev. E. Madeley (aged 76) and the, Rev. D. G. Goyder (aged 82), had passed into the eternal world after performing good service to the Church on earth. .He had felt it his duty to lend his official aid to the Association for Closing Public Houses on Sunday in obtaining the signatures of the ministers and leaders to a memorial to the Home Secretary. In his opinion the physical wreck and moral ruin resulting from the increase of intemperance made it incumbent upon the members of the New Church to unite with the members of other bodies in the important national work of endeavouring to promote temperate and sober habits. In conclusion, he would remind the members of Conference that the social elements of the annual assembly were not the chief purposes that had called them together; they needed to give greater prominence to the religious needs of the Church. OFFICERS' REPORTS. The Secretary reported 63 Societies consisting of 4842 members, an increase of 77 members during the year. The Treasurer's last general account showed a balance at the bank of £640, Is. 11d., and an income of £5906. He had also been notified of bequests from Mr. Buchanan of Melbourne (Australia) and Mr. Wilkinson of Newcastle. The Editor reported an increase in the circulation of the Magazine. The Trustees had rendered aid from the Building Fund to the Societies at Alloa and Bristol. The Council reported that special efforts had been made in aid of the Augmentation Fund, that they had revised the rules relating to the Pension Fund, but had not yet been able to fully consider the question of the most efficient means of employing the Education Funds at the disposal of Conference, referred to them by the last session. The Rev. C. H. Wilkins was appointed to draw up the Address from the Conference to the members of the Church in Great Britain. The Conference accepted the invitation of the Society at Kensington to hold its next session in their place of worship. The Rev. Dr. Bayley was nominated for next year's presidency, |