Imagini ale paginilor
PDF
ePub
[blocks in formation]

The Rev. C. Giles read the message from the General Convention of the New Church in America as contained in the journal of their proceedings, after which he said that when he recollected the feeling of their people in passing the address, its reading here seemed to give those feelings a very poor expression. It was but right and proper that some words of fellowship should pass between the two Churches, actuated as they were by the same doctrines and engaged in the same work. It had been a grief to them that lately they had been unable to do more for the Church, but especially for the various missions in Europe. Still there were instances of men who gave liberally notwithstanding the great losses of the past. Those showed no lack of interest in the work, and the change in the end would be a great advantage. It would teach them that true wisdom points to doing well to-day. Some wanted to make a great fortune and then do a great work. But he preferred to see a man who had much who wanted to do something to-day. He knew such a man who contributed widely, and whose hand for any good purpose never went into his pocket and came out empty. To-day that man was not worth a cent, but he rejoiced that when he could he gave so much to the Lord, for he says that what he gave had it not been thus given would have been lost like the rest. The lesson to us is to do the work of to-day with the means we have to-day. The Lord did not expect the man who had only one pound to give five pounds. He believed there was money enough in America if they would only use it, and that without any strain on them. In fact, if we could only take away the indulgences of the natural man and give the money to the spiritual man, we should in the money thus obtained get ample, and more than ample, for the wants of the Church, and that solely by diverting the drops, the little things, into the great channel of the Church. There were two classes of men in the Church. There were those who objected to come under rule, and such men generally went off. There was only one rule such men approved of, and that was their own. But to such he had tried to represent the true nature of freedom. Freedom was not to withhold one's self from joining organized Societies and the organized Church. An outsider had no right to interfere in a Society. But let him become a member, and then he might interfere, and if he thought he could improve its working, he was then in a position to do all that a member might towards this end. Besides, from the very principles of the New Church it was most unlikely that it would ever come under bondage to any man or any class of men. When New Church principles were once accepted they held on, they could not be got rid of. All New Churchmen should unite in the work of the Church until every part of the world, Scandinavia, Turkey, and India, had become bright with the light and glory of the New Dispensation. He thanked the brethren in Great Britain for the kindly welcome they had given their brethren from the United States, and promised that they (the Americans) would do their best to give a welcome equally hearty to any of the English ministers who might visit the States.

The President in a few graceful words expressed the feeling of the Conference towards their fellow-labourers in America, and said the carrying out of the Divine and heavenly principles of the New Jerusalem must lead to universal brotherhood.

The Vice-President called the attention of the Conference to the presence amongst them of Mr. Elisha Simkins of Toronto, Canada, who received a cordial welcome, as being even a somewhat nearer relative than our American cousins! Mr. Simkins briefly addressed the Conference in acknowledgment of the honour conferred upon him.

REPORTS OF COMMITTEES.

An interesting report was read by the Rev. R. Storry of the efforts made in the potteries in carrying out the provisions of the Tideswell Bequest. Mr. Willson thought that in future this matter should be attended to by the Council, but his amendment was rejected, and Mr. Storry was again appointed to administer the trust.

Building Fund.-The Building Fund Committee reported that they had abstained from making any special efforts during the past year, having only collected £42. Mr. Parkinson, the Secretary of the newly appointed Committee, gave notice that it was his intention during the ensuing year to endeavour to raise a large sum for this fund, a fund from which Societies desiring to build new places of worship were able to borrow money without interest.

National Missionary Institution.-This report, which was laid before Conference in a printed form, contained some interesting particulars of missionary labour undertaken by Mr. R. Gunton during the past year. Mr. Gunton was unanimously re-appointed

as a missionary.

Colonial and Foreign Missions.-This Committee presented a report of more than usual interest, as it included addresses from vari ous New Church Societies on the continent of Europe. As to Sweden, it was stated that the religious state of the country had so far changed as to permit of the establishment of a small New Church Society. Though it was Swedenborg's native land, yet for more than 100 years it had stood in almost the same position to the Lord's Second Coming as the land of Judea to His First Coming, and they still wanted more religious freedom. The pastor of the Society at Vienna reported that the Society had been dissolved by order of the muni cipal authorities, they being forbidden to meet for Divine service, the ostensible reason for the arbitrary act being the administration by them of the Sacrament of Baptism. The Jesuits seemed to have found a lasting home in Austria, and should the present breeze of reaction increase in violence there would be small hope for the Society. The Committee also pointed out that there was a wide field for the spread of New Church doctrine opening out in British India. A discussion ensued as to the course desirable to take in the case of the Vienna Society, it being strongly felt that every effort should be made to oppose its suppression. An appeal to the Foreign Secretary and the Austrian Ambassador was mentioned as being the best course to take. Ultimately the matter was referred to a Committee consisting of the London ministers and representatives attending Conference. During the discussion upon this subject it was generally felt that while it was desirable that every inquiry into the details of the affair should be previously made, it was only right that the Conference should through its Committee take such steps as would secure religious liberty to the Society in Vienna, whose minister had been ordained by the authority of the General Conference. Dr. Bayley said that he felt quite sure that the Marquis of Salisbury and the Austrian Ambassador would be inclined to assist in the prevention of persecution for religious opinions. Some of the members of Conference were of opinion that a Committee should be appointed to take into consideration the propriety of immediately directing the Rev. Dr. Tafel, who was then in Germany, to proceed to Vienna and make a thorough inquiry into the circumstances of the Vienna Society, and the imperial and municipal regulations affecting religious meetings and ordinances. The Conference, however, decided that it was best to proceed with greater deliberation than would be possible for any Committee sitting during Conference to adopt.

A resolution was adopted expressing its satisfaction at the estab lishment of a New Church Society in Sweden.

NEW HYMN BOOK.

For the past three or four sessions 'the attention of Conference has been directed to the question of the desirableness of providing a new hymn book, and last year a Committee was appointed to ascertain the opinions of the various Societies upon the subject. The Committee reported that Societies comprising 2887 were in favour of a new compilation, Societies comprising 1462 were opposed to it, the remainder either being neutral or giving no reply to the circular issued by the Committee. The Committee therefore recommended that a new hymn book should be prepared, and suggested that a Committee representing the various shades of opinion on the matter should be appointed with instructions to base the new collection upon the one already in use, that no old hymn should be expunged, and no new one inserted without the approval of three-fourths of the members of the Committee, and that no alteration should be made in any of the present hymns except by consent of a two-thirds majority. The Rev. J. Presland, who had acted as the Secretary of the Committee appointed at last session, moved that "in the opinion of this Conference a new hymn book is desir able." He thought that it was manifest that the old hymn book adopted in 1825 did not satisfy the critical taste of this day. During the last quarter of a century many very excellent hymns had been composed. He deprecated the laying of violent hands upon our present excellent collection, and heartily sympathized with the feelings of veneration expressed by many members in regard to the existing hymns, which were linked with many happy experiences. But the New Church should endeavour to bring out things new and old. The discussion in Committee had brought the members much nearer together on the subject. They were desirous of avoiding all extreme action, and had no wish to eliminate distinctive New Church sentiment and doctrine. He hoped that the Conference might be able to arrive at a unanimous decision in favour of the motion he had the honour of submitting.

Mr. T. Mackereth, F. R. A. S. (Bolton), seconded the motion. Mr. E. J. Broadfield, B. A. (Manchester), thought that the time had not come for interfering with the present hymn book. He was very doubtful whether the mode adopted by the Committee in ascertaining the opinion of the Societies had given them a correct estimate of the numbers for and against the project. The supplement issued by the Conference some few years ago had not been generally adopted, and the extra supplement issued by the Birming ham Society was worse than either the supplement or the old hymn book.

Mr. J. Speirs supported the recommendations of the Committee, who had presented a most valuable report. If the whole of the members in each Society had not attended the special meetings called to consider the subject, he thought that those who attended certainly represented those who took an interest in carrying on the work of the Church.

Mr. F. Ward (Derby) said that in the opinion of his Society the old hymn book could not be improved, nor a better one compiled. Mr. Gibbs (London) could not see why the members of the Church should be deprived of the old hymns, which they highly prized, and have new ones, which might be very inferior, forced upon them. Mr. Atkinson (Leeds) supported the motion.

Rev. W. C. Barlow, M.A. (Edinburgh), proposed an amendment instructing the Committee to leave the old hymns intact, but to prepare 400 additional hymns.

Rev. J. F. Potts, B.A. (Glasgow), seconded the amendment with great pleasure. The question with him was not, is a better hymn book desirable, but can we obtain one under present circumstances. The Scotch friends were not at all enamoured either of the supplement or the "tinkering" to which some of the old hymns had been subjected. The supplement was a very "desert of Sahara" to the Scotchmen. He was afraid that the efforts to provide a better hymn book would result in improvements in the wrong direction.

Mr. A. Pixton (Liverpool) could not enter into the question of literary excellence. To him poetry and pastry, rhyme and rubbish, were equally disagreeable. But he would support the Committee in order to get rid of the present multiplicity of books in use.

Rev. Dr. Bayley strongly urged the Conference to adopt the original motion. At the present time the Conference collection was not used by the Society at Birmingham, and the fact that such a respectable and energetic Society felt so strongly upon the matter had great weight with him. Scarcely 400 hymns existed at the time of the Second Advent, and the fact that some 15,000 existed now was an indication that hymn-writing was one of the manifestations of the New Age. Several collections were in use in the Church of England, and the Independents and Wesleyans had revised and improved their hymnals. The members of the New Church should not be the only stand-still people.

Rev. C. H. Wilkins (Manchester) stated that the Manchester Society also had been obliged to discontinue the use of the old hymn book at the evening service on account of the inconvenience of having two books. In compiling a new collection we should not be limited to the productions of members of the New Church. The compilers of the old book had freely used the productions of others. He protested as strongly as Mr. Potts against the "tinkering" of hymns. But many of our deepest feelings were now denied expression. He thought that some people were too apt to glorify the men of old time at the expense of the men of to-day. He had no doubt as to the possibility of compiling a new collection that would satisfy the needs of the Church for many years to come.

Rev. J. Deans (Brightlingsea) supported the amendment, believing that such a course would satisfy the wants of those who wished for new hymns, as well as those who desired to retain the old hymns. This, he believed, was the course adopted by the Wesleyan Conference. He did not pretend that the present hymn book was perfect, but he believed that its defects were so few in number and so trivial in character that it was not desirable to interfere with it. He was afraid that the "poetic" talent of the Church was not particularly brilliant. If, however, the Conference passed the "resolution" he hoped that all would endeavour to make the new book as complete and perfect as possible.

Rev. T. L. Marsden also supported the amendment.

Mr. Sheldon (Liverpool) was in favour of the original motion. Rev. R. R. Rodgers said that the Birmingham Society was unanimously in favour of a new book, as might be expected from residents in that enlightened locality. He might not be a poet, but he knew when things pleased him. None of the arguments against the motion had thrown new light on the subject; the only light came from the statistics. They did not say that every Society must use the new hymn book; but if any feelings were to be hurt in the matter he thought it would be most charitable to hurt the feelings of the few rather than those of the many.

Rev. J. Presland in reply called attention to the fact that the old hymn book was stereotyped, and therefore if there was any desire by the minority to continue using it they would be able to do so. Twenty votes were given in favour of the amendment, and the original motion was carried by a large majority. The discussion was well sustained, and the utmost good feeling was manifested on all sides, jokes were freely indulged in, and several of the speakers were exceedingly humorous in their reference to "revolutionary" and "Conservative" feelings.

The following gentlemen were appointed as a committee to carry out the wishes of the Conference: Revs. J. Ashby (Derby), Dr. Bayley (London), J. Deans (Brightlingsea), J. F. Potts (Glasgow), J. Presland (London), P. Ramage (Kearsley), R. Storry (Heywood), R. L. Tafel (London), C. H. Wilkins (Manchester), and

[blocks in formation]

The Society at Besses-o'-th'-Barn was received into connection with Conference.

The Conference voted the ordination of Messrs. H. Cameron (Blackburn), T. Child (Bath), J. Martin (Preston), T. Mackereth (Bolton), and J. R. Rendell (Bradford).

Licences to administer the Sacraments were granted to Messrs. W. A. Bates (Horncastle) and Pegg (Nottingham).

Messrs. R. J. Tilson and C. Griffiths were adopted as students for the ministry.

Pensions were granted to the Rev. T. Chalklen, Mr. W. H. Griggs, Mrs. Dyke, Mrs. Hiller, Mrs. Rendell, and Mrs. Woodman. Friday.

On the Report of the Magazine Committee being presented for adoption, it was stated that the Intellectual had not suffered in circulation on account of the publication of Morning Light.

PENSION FUND RULES.

A new code of rules submitted by the Council were adopted in the revised form recommended by the special Committee appointed on Tuesday. The general principle of the new code is that Conference shall annually decide upon each application according to the merits of the case and the capabilities of the funds in hand, due weight being always given to the length of service. The Conference may grant such a sum as will make up the income (from all sources) of an incapacitated minister to £120 per annum, a minister's widow's to £80, an incapacitated licentiate or leader's to £80, and the widow of a licentiate or leader's income to £60. settlement arrived at was considered as generally satisfactory, especially in so far as the new code abolished the invidious phrase "necessitous circumstances" which previously occurred in the form to be used by licentiates or leaders.

THE COUNCIL.

The

The Conference decided that the meetings of the Council should be held in Manchester during the ensuing year, but thought it advisable that two of the Trustees south of Trent should have seats at the Council table. The voting (by ballot) resulted in the election of the Rev. R. Storry and Mr. T. Isherwood (Heywood), F. Pitman and R. Gunton (London), F. Smith and E. J. Broadfield (Manchester), T. Willson (Birmingham), G. Benson (Salford), W. H. Pilkington (Clayton-le-Moors), and J. Parkinson (Preston).

Suitable resolutions were adopted in memory of the late Revs. D. G. Goyder and E. Madeley.

The revised edition of the Rules of Conference were ordered to be printed under the further revision of the Council, after an ineffectual attempt (supported by 14 votes) to postpone their adoption until the next annual session.

THE ORDINATION RULES.

Mr. H. Cameron, in pursuance of notice of motion, moved "That a committee of five be appointed to consider the Rules relating to the 'admission of persons into the ministry,' with the view of bringing the same more into harmony with the present wants of the Church: to report to next session." He urged that the requirements of the Conference tended to delay, and in some cases even to prevent, the entrance of suitable persons into the ministry, whereas it should be the aim of the Church to provide every facility for the ordination of those who have given themselves to the work of the ministry at as early a date as possible. The requirement that candidates should have officiated for two clear years with the Society applying for their ordination was unreasonable, as was the necessity that the application form should be signed by three-fourths of the registered members of such Society. He believed that the influence

of unordained ministers was not so great as that of ordained ministers in the localities where they laboured, and had an idea that an alteration of the Rules in the direction indicated would be of great service to the cause of the Church.

The resolution was not seconded and therefore fell to the ground.

THE TEMPERANCE QUESTION.

[ocr errors]

In accordance with notice the Rev. P. Ramage (Kearsley) moved "That the Conference viewing with alarm the increase of intemperance in the country, would respectfully recommend Societies to institute Bands of Hope, as a useful means of promoting sobriety among the rising generation.' Mr. Ramage urged that upon this matter, as in the matter of new hymn books, the members of the New Church should not be the only "stand-still" people. We had it on high authority that the evil of intemperance was greatly on the increase, and it was especially the duty of the New Church to strive to guard the young from the many social temptations around them. If during early life they could be saved, there was great reason for hoping that our children on arriving at mature age would be well fortified against the evils of intemperance. He believed that the expression of the opinion of Conference upon this subject would have great weight.

Mr. John Parkinson seconded the resolution, which was supported by Rev. Isaiah Tansley (Besses), Mr. J. Larkin (Salford), and Rev. J. Deans.

The Rev. C. H. Wilkins and Messrs. Allbutt and Gibbs were of opinion that the Conference should not interfere in such questions. The resolution was carried by a large majority and amid loud applause.

CONFERENCE Officers.

The following appointments were then made: Treasurer, Mr. R. Gunton; Secretary of Council, Rev. E. Whitehead; Editor, Rev. W. Bruce; Sub-editor, Rev. R. Storry; Agent, Mr. J. Speirs; Auditors, Messrs. W. Gibbs, F. Pitman, and S. Teed.

CONFIRMATION.

The Rev. Dr. Bayley moved that the consideration of the propriety of introducing into the New Church a rite analogous to Confirmation be postponed till the next annual Session. The Rev. J. Presland suggested that a committee should be appointed to reconsider the whole question. This suggestion was adopted, and the Revs. Dr. Bayley, J. Presland, R. Storry, and Dr. Tafel were appointed.

VOTES OF THANKS.

Mr.

The Salford friends were most fortunate in their arrangements for the comfort of the members of Conference. Every detail had been carefully studied, and the hospitality of the Society to the members of Conference was extended in the most generous manner. Clarke, Secretary, Mr. G. Benson, and the members of the Reception Committee are to be congratulated upon their success in helping to make the Salford Conference of 1878 a session to be long and pleasantly remembered. At the conclusion of the business the hearty thanks of the Conference were voted to the members of the Salford Society "for the excellence of their arrangements for the accommodation of the Conference, and for their great kindness, courtesy, and hospitality."

In the tea-room, also, expression was fittingly given to the universal feeling entertained by the visitors-hearty applause greeting the proposal to thank the young ladies whose smiling faces and willing hands had been the means of giving comfort to the hearts, as well as necessary bodily refreshment to the wearied members of Conference and the numerous visitors who attended. The young gentlemen who had waited on the young ladies were also thanked, and those present needed no confirmation of the avowal that their work had been a labour of love.

MEETINGS, ETC., HELD DURING THE SESSION OF CONFERENCE.

DIVINE SERVICE ON TUESDAY EVENING.

S appointed by the last Conference, the Rev. G. H. Smith of Accrington preached the sermon this evening. The subject chosen was "The Call of Abram" (Gen. xii. 1-3); and it was treated in a clear and simple yet withal eloquent manner that made a deep impression on the congregation. The call which is made to every man, and the change of quality which the introduction of the aspirate into the name of Abram represented, typifying that rising from the natural to the spiritual which follows in every man when the Lord breathes His Spirit upon him, became a lesson not merely external and historical, but applicable to every man

now, typical not only of his individual state, but embodying universal experience, and therefore of application in the future as in the present, in the present as in the past.

The Sacrament of the Lord's Supper was celebrated at the close of the service. The officiating ministers were the Rev. W. Bruce, President of Conference, the Rev. Dr. Bayley, the Rev. R. Storry, and the Rev. W. Westall. Although it was partaken of by a large number, we regret to say that the attendance both at the service and at the Sacrament which followed cannot be regarded as in all respects satisfactory. The collection which was taken up was applied as usual to the purposes of the Pension Fund.

SOIREE AND CONVERSAZIONE ON WEDNESDAY EVENING.

The social meeting, which is a recognised feature of the Conference session, was held in the Town Hall of Salford on Wednesday evening. Though a large hall, it was found very inadequate for the accommodation of the large numbers which assembled from the Societies around Manchester in addition to the members of Conference and of the Salford and Manchester New Churches. Though announced to begin at seven o'clock, the hall was crowded with from 600 to 700 people before that hour, and no sitting room was obtainable (and very little standing room) when the hour for opening the proceedings arrived.

The Rev. W. Westall addressed the meeting, the purpose of his remarks being a welcome to the members of Conference in the name of the Salford Society, of which he is the minister. He finished by calling upon the choir for the first item in the programme, who sang the part song called "The Dawn of Day.'

During the evening three other glees and part songs were sung, all of them with much taste and expression.

Several songs were sung by Miss Smith, Mrs. A. Noar, Miss Standen, Miss Jessie Lowe, and Mr. Whittaker, which called forth great applause.

Miss Ellam gave a pianoforte solo, which besides its own special merits in point of execution gave variety to the entertainment.

66

Miss Mackereth and Mr. T. W. Morris gave a couple of readings each. The lady read an American piece entitled Beautiful Snow," and did so with much expression. She also read "The Death of Marmion," which was rendered as effectively as perhaps could be expected of a piece which would require to the full a man's greater powers of voice and martial feeling. Mr. Morris gave two humorous readings. an American farm ballad and Hood's "A Black Job." These elicited the liveliest expressions of laughter, and in their way were fittingly rendered.

Before the end of the first part of the programme the Rev. W. Bruce, in his capacity of President of Conference, expressed the thanks of himself and of the members of Conference for the hearty welcome and the kind entertainment which the Salford friends had extended to them. He referred in a humorous manner to the Conference at Birmingham last year, and to the fact that no invitation for the present year had been received at it until Salford was moved to do so. He then referred to the terms of the invitation, that "Salford would invite Conference if no other Society did." Of the fear which there was of following in the wake of Birmingham with their grand New Church and perfect arrangements. He said Salford had justified its course, for the heart feelings, the anxious effort to be hospitable, made up for everything which external circumstances made less pleasant.

Mr. Giles, on behalf of the American visitors, was called upon later to address the meeting. He referred to several scientific discoveries he had made lately. He was not going to patent them and make his fortune by them, so he had no objection to tell them to the present company. One was that he had an organ which he had proved was of so wonderful a nature that the more he put in it the more he could put in it. He said he had put about 500 persons in it since he came to this country, and might possibly put 500 more before he returned. He said in this matter he referred to his own experience, but he believed they would from his information make the same discovery themselves, for the wonderful organ he had referred to was his heart. He concluded by expressing the sincere thanks of himself and of his brother travellers from America for the many kindnesses they were receiving.

During the interval between the two parts the corridors and staircases, in addition, of course, to the refreshment-room, were crowded with people seeking friends, conversing with friends, and inhaling a cooler and a purer atmosphere. The corridors were particularly pleasant, and many preferred to linger in them even after the programme had been begun again. The disadvantages of a large company are, if one may say so, rather pleasant than otherwise, and taking all together, this meeting must be pronounced a great success. CONFERENCE TEA-MEETING ON THURSDAY EVENING.

The usual tea-meeting was held in the schoolrooms on Thursday evening, after which the people assembled in the church, where at seven o'clock the Rev. W. Westall, minister of the Salford Society, took the chair. He was supported by the Rev. W. H. Benade, Dr. Bayley, the Rev. C. Giles, the Rev. J. Presland, the Rev. T. Child, the Rev. P. Ramage, Mr. E. J. Broadfield, and others. The proceedings were opened by the singing of a hymn and by the Lord's Prayer. Mr. Westall began by stating that at these annual meetings it was customary to consider a subject of importance to the Church. The present subject he thought highly important. It was

"THE NEED OF A definite THEOLOGY," and had been suggested by the present state of the Christian world. He referred to the well-defined doctrines taught and held so tenaciously sixty years ago. This had been followed by a time when creeds, because found to be so difficult of proof, had come to be considered of much less importance than a holy and Christ-like life. This was the means taken to escape difficulties. But they unfortunately could not remain in that refuge for ever. They have found that they cannot go on without teaching doctrine, and once more bringing back the difficulties from which they had tried to escape. This had been followed by great divergence of view respecting the authority of the Word and the nature of its inspiration, respecting the character of God and the future of the wicked. He therefore considered the topic of the evening a most suitable and instructive one; for we believe we have a theology which can satisfy the utmost demands of Christian faith and life; we believe that what was done at the first has also been done at the Second Advent of the Lord by presenting to mankind new views on every old subject.

Dr. Bayley, who was then called upon, said it was a happy thing to find friends assembling together in the bonds of a common faith, and helping each other to realize the great blessings which we enjoy. His subject was the need of a definite theology

CONCERNING THE WORD.

In old times it was believed to be just what it says and nothing else, neither more nor less. We are, we think strangely, supposed to set aside the Word and not to consider it to be as important as they. Whereas, while regarding even its letter as holy, we believe it to be inspired with a new class of teaching. We can not only say that the Word of God is inspired down to the very letter, but that it must be so or it is not inspired at all. We have no uncertain sound about it, and we in this matter go in the same direction as science, towards something precise and definite. In fact, we know how the Word was given. And though one is not interested in the geology of the first chapter of Genesis, or in the anthropology of the second, there is in each of these, as there is throughout the Word, a lesson applicable to every man, a lesson which becomes verified in every man's experiIs this applicable to any other book in the world? Nothing in fact can be compared to this magnificent exhibition as shown in the Word itself. It has been said that much in it, the fighting and battles it records, cannot come from the God of truth. But every fight, every conflict it refers to, is a natural image of something spiritual through which we must pass. The white horse whose rider was called the Word of God was a fighter and a conqueror. This is the aspect of the natural Word, every enemy in which is a lust of the spiritual man. The internal aspect is of the infinite wisdom and understanding, leading us on to life eternal. The Word therefore is a Divine Rock on which we can stand and do the Master's work; a Divine granary from which we may draw our food for every spiritual state.

ence.

Mr. Giles spoke of the need of a definite theology

CONCERNING IMMORTALITY.

If man is immortal the true doctrine must be of incalculable importance to him. A belief in immortality was a characteristic of every religion, and each associated it in some way with the pleasures which he enjoyed in the world. It was not fixed and it was not certain, but a faint glimmering has existed at all times on the subject, It had been, in the words which formed the title of a work by a great preacher of today, an "Eternal Hope." But notwithstanding all this our experience is that such information is very vague. The Christian will acknowledge the hope in words, but we may do that without its being a great power in the life. Even to many now present there may be so many shadows about it that it obscures the belief as a power with us. We require not the doctrine so much as the power of realizing the doctrine. We are in the ground now; we only see the earthly garment. We have to make it a fact to ourselves that we are angels in the making and may pass any assignable limit. We have been so long imbued with the idea that this is the real world and our bodies are the real persons, that it is hard to realize that we are citizens of another country and are born to live there. We are then met with our greater needs, and looking out from the knowledge we have of the other world, we see things from within, not from without; from the real, not from the apparent. We see that as inhabitants of this world we are shadows. While thus standing in the threshold of the other world we need a definite theology to teach us about the facts of that life, and that they are the very laws of our being. To know that instead of pushing into the unknown dark, we are rising above; that we are not going to a world of shade but to a world of realities. That we shall be men and women there and have their forms, and that the character we have shall determine the measure of our happiness. We need such a theology to bring it home as a fact and with immense effect. Let it be brought before every boy and every girl as a great reality that everything will be determined by what they know, what they love, and what they do now, and they would feel impelled to act often in a different manner from what they do. Let one say, I am determining my work, I am determining my position in all eternity, what I shall enjoy, with whom I shall associate; and a great power would be discovered. Let us realize the fact of the distinct planes of the mind, and that there are intellectual and love faculties attached to each of these higher planes as well as to the natural faculties we use here; and that we ought to do the best we can with the life we receive from God. We can receive it in a higher degree if we choose, and we can live nearer to God in consequence. We in the New Church have been engaged too much in fighting old doctrines instead of in unfolding the higher planes of the mind. These should be a standard not for the purpose of raising us above others but of raising us nearer to the Lord, who ever desires to bestow upon us all the riches of His spiritual kingdom. When we arise in the morning let us say, I have immortal faculties, I am here only for a day, I must live now for the eternal. A definite theology will enable us to make the most of the world. Let us keep it before us in the shop, in the kitchen, and indeed everywhere. Let us remember that the future is determined by what I do to-day. It is determined by this bargain which I am making, by the manner in which I sweep this floor; and the thought will make our occupation, however humble, angelic work. We need this idea even more in our pleasures, for its presence would lift them out of the merely natural plane. What we call death has been the great shadow however, and even to Christians it has continued the great terror. But suppose we had a definite idea that death is but a step in life; that throwing off the material body is throwing off the fetters of time and space, the veil would then be lifted. This would bring down into the earth the light of the spiritual world; and, thank God, we of the New Church have it.

Mr. Presland began by referring to the importance of the knowledge of the alternatives towards which we are tending.

CONCERNING JUDGMENT

he said the old view of the distance of the event made it distant to a man, and therefore of less influence over his

[ocr errors]

conduct. The ordinary view, however, is and can no longer be held by the majority of Christian minds. How important it is to know when the time of Judgment is! Is it as commonly believed to take place at an indefinite time thousands of years hence? No, it takes place at death; "it is appointed unto man once to die, and after that the judgment." In the parable of the rich man and Lazarus both are represented as having gone to their place according to their character. The angel who appeared to John, and was in the splendour of his person so magnificent that John felt tempted to fall down and worship him, was of his "brethren the prophets." He had passed away from earth, had undergone his judgment, and was then enjoying the fruits of his earthly labours. We may be standing now in the presence of the events by which we shall be judged. In the second place we must inquire, Where does it take place? Not in heaven, because all who leave the earth are unfit to enter its pure portals, through which no one enters but they who are written in the Lamb's book of life. Not in hell, because it is impossible to suppose the good could enter there. But it is in the great intermediate world into which all enter when they leave the earth. And I saw a great white throne set. . And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the Book of Life: and the dead were judged out of those things which were written in the books, according to their works." This is an impressive and solemn description. The question is, How is it to be understood? Are we to suppose the Lord a great book-keeper? Is that necessary to remind Him to whom all events, though past to us, are part of the eternal present? No; like the sin of Judah, it will be engraved on the tablets of our heart. Each of us is his own book of life. Each motive, each thought, leaves a record by which we shall infallibly be judged. Each, too, will be judged by his book of life. It may be asked, How can they be laid open? That is done according to the Divine Law, "There is nothing secret that shall not be made know;" for what remains an essential portion of our character becomes visible there. A man returns to his loves there, and is there a manifestation of his life. Each, too, seeks and finds consolation with his like; thus the goats with the goats. This is the individual judgment, but the general judgments are also true and worthy of consideration, though he regretted time would not permit him to enter upon their consideration. This knowledge cannot but prove an incentive towards a higher life : and all the principal truths to which man gives a willing allegiance go to form that character which will enable him to be addressed at the judgment in those grand words, “Well done, thou good and faithful servant, enter thou into the joy of thy Lord.”

Mr. Child said that in the present day of changing views

CONCERNING HELL

he had to declare his allegiance to the old New Church lines. On no subject is there greater need for definite truth than on this topic. He deprecated the fashion of presenting a truth in such a way that it looked like a falsity. He believed in the eternity of the hell, but would ask, What is meant by that? It is, in short, perverted humanity and all its consequences. Is it not also the eradication of conscience? By perverting the power which he received and placing his lowest uppermost, by making the natural the master and the spiritual subordinate, each man becomes a small hell. So is it in the other world, and so he believed it would continue there. He believed in the eternity of hell, but not of punishment. He believed in the eternity of hell, for hell is the man himself in his pervertedness, resolved on following his own course, and not that of right. But a man could not do this without producing collisions and incurring penalties, which naturally led to the restraining of evil. God descends even to those in hell, and by punishment compels them to retreat within their own selves, vastating or making their evils quiescent, in order to make them serve for use. The Lord's presence with them for this purpose is a labour of love; as is shown, indeed, by His making them the subjects of use. There are no reformations in hell, for in the New Church sense that is a spiritual operation, and therefore cannot go on in hell. But there is amendment, which leads to the concealing and repression of evil, like the restrictions which prevail in prison. There are three points in connection with

prevalent views deserving attention. These are hell-fire, conditional immortality, and the reformation of the wicked. The eternity of hell is taught in the letter of the Word; so also is the destruction of the wicked, which is done by the quiescence of their evil; and also the final restoration of all things, " And I, if I be lifted up, shall draw all men unto Me." The only question is the meaning we attach to the restoration. It is to restore the man who is fit for heaven that he may enter there; and the man who is not fit for heaven, to fill the highest place for which he is capable. But may not the worst man be so restored that he may go to heaven? No, for the man who loves evil for the sake of evil has no nature except what is evil. He cares not for good here, and why should he and how could he possibly be got to do so there? The analogy in every way forbids such an idea. Mr. Ramage said his subject,

CONCERNING HEAVEN,

was one of deep and abiding interest, though it too was obscure, "in deepest shade, unpierced by human thought." Tell your friend that his father who has lately died is alive, and it will be regarded as an amiable delusion. All knowledge on the subject was regarded as purely speculative, and therefore as not belonging to the domain of the practical. The distance at which heaven has been placed is, too, a great objection. Heaven only becomes alive to us when we look upon it as near us. In fact, earthly and heavenly life are as closely united as youth and manhood. Divine knowledge is of practical importance, because right knowledge is important for right living. If far away, no great powerful influences can reach us from it; but if near, every thought lifts us into a condition to expect heavenly influences. Every light affliction works us an exceeding weight of glory. Things unknown then become more real than those which are known. John in Patmos saw real objects. The question just arises, What is it to be in the body and in the spirit? His bodily senses were closed, and he saw there a river, but it was a river of living water; he saw there trees, but they were living trees, for there every object is living, not dead and fixed as they are here. This accounts for the changes there. The scenes within produce the scenes within. How, then, are we to think of heaven? Fill up the prospect with all the beauties of earth, with everything good, leaving the bad behind, and that, with the angels as its inhabitants, will present a faint picture of its glory.

After a few concluding remarks from Mr. Westall, the meeting was closed by the benediction.

On Friday evening the members were entertained privately at the houses of some of the leading members of the Salford Society; and on Saturday those friends who remained, together with many of the members of the two Societies, numbering over a hundred, drove to Alderley Edge in the morning, forming a large picnic party, which enjoyed the outing as heartily as a group of children would have done.

THE HAND AND ITS CORRESPONDENCE.

T is now many years since the Bridgewater Treatises were written, to set forth from many different points of view the wisdom and goodness of the Divine Being, especially with reference to the evidences of design in the world of nature, of which man is but a temporary denizen.

The subject of one of those treatises is the Human Hand; and surely no more evident instance of benevolent intention and contrivance for various use can be found in the whole range of the natural creation. The author of this book, Sir Charles Bell, confines himself chiefly to the anatomical structure of the hand, presenting it to the readers as the perfect antetype of all the various members of the inferior animals, by means of which they accomplish for themselves uses corresponding in some degree to those effected by the hand of man. view he analyzes the fin of the fish, the lion's paw, the horse's hoof, the elephant's trunk, etc., and shows how

In this

[merged small][ocr errors]
« ÎnapoiContinuă »