to this, that it was designed for male voices exclusively, females taking no overt part in the public services of the Church. The Gregorian chant was meant to be sung in unison, and it was meant to be sung by men. So sung by the fine voices of the Benedictine monks of Italy, as it may still be heard, it has a grand effect. We speak not of the ear alone. There is a solemnity, a solidity, a majesty in it, which stirs the heart. In our college chapels at Oxford or Cambridge there is room for it still. We would not mind the antiquarianism if the conditions are otherwise suitable, and if the old tones have not lost their power to stimulate devotion. But to admit them, together with a host of spurious imitations, all calling themselves 'Gregorians,' into ordinary congregational worship is monstrous. For a mixed congregation of men, women, and children to sing in unison is an impossibility. But it is nevertheless sometimes attempted. With what disastrous result let musicians say. The public ear is too well educated to tolerate it. Melody under such conditions is unattainable. People must

have harmony.

What! has the world stood still, has music slept, since Gregory's days? Have there been no composers, no new hymn-tunes, no new chants, from the sixth century to the nineteenth? Is there such an absolute dearth of all sacred music fit for the wants of a modern congregation that we must needs lay violent hands on ancient works of art, and adapt them to our changed requirements? Have we no resource but to harmonize the Gregorian tones? We venture to say that no unsophisticated musical ear, no unvitiated taste, would long endure the infliction were they free to choose. If we are content to conform our worship to a Continental and Roman Catholic type, and to have our devotions performed for us by a choir of men, then we may have Gregorian chants, sung of course in unison. But if our worship is to be congregational, if our type is to be the music of heaven, if old men and maidens, young men and children, are to join in praising the name of the Lord, we must have harmony. Each voice must bear the part which belongs to it. And we will go further. We will say that each voice should be trained to bear that part. Those who mean to join in publicly singing God's praise should practise beforehand. No zeal, no pains, no time, so spent on God's behalf are spent amiss. We should not offer to Him of that which costs us nothing. Details are for others to arrange. We do but indicate the principle on which we think the musical services of our Church should be based. The subject is one which, as affecting the honour of God and the edification of His people, demands our most earnest and careful consideration. If only competent musical knowledge, guided by a spirit of reverence and love, be brought to bear upon it, we are convinced that we shall soon have heard the last of such mongrel anachronisms as our harmonized "Gregorian chants."

THE SEXUALITY OF PLANTS.

To the Editor.

CONFESS to being somewhat surprised to see Mr. Bruce still maintaining the identity of the seed and the ovum. To my mind they are two distinct and definite things, and I have felt pleased to see how completely this view has been supported by your correspondents-notably by Mr. Gardiner. I can scarcely hope to add to the arguments already given; but there are one or two correlative points that I do not remember to have seen brought up. I am inclined to view the egg as

a kind of womb which has all the nutriment in it suitable for the formation of the chicken, completely fitted for independent life when its real birth takes place, as it leaves the then useless case. All the material of which it has been formed was supplied by the mother, whose capacity for thus casting out these separate wombs is, as Mr. Bruce says, independent of the male. Their barrenness in that case, however, arises from the fact of there being no seed; and if the gradations of growth in a fertilized egg be observed, it will be found that all commenced at and about the particular point in it where this insemination is perceivable as the centre of vitality. It is true that seeds of plants have more or less the means of germination and a certain extent of growth in themselves; but something more than mere warmth is required to start this. Moisture must be present. Now moisture, or water, is of the earth. If not present in the earth in which a seed is sown, no growth takes place. The instruments of growth are this moisture swelling the seminal structure, opening its pores and starting those functions which are able to draw carbon from the air-first, in the earth mixed as the water is; next, above and clinging round the soil. But more than air and moisture are required. There are mineral matters varying for each plant, and without which the embryo growth of the cotyledons do not even produce an infant plant that can be said to live. The growth is weakly and soon withers. It has however been found that aqueous solutions of due proportions of these matters are capable of giving strength and sta bility to the young plant. Corn, maize, etc., have been grown and ripened by this means experimentally; but this still shows how entirely dependent the plant is on the earth for its bodily being; these things being all of the earth.

I would ask also if there is not something of truth generally found as a basis for old time-tried expressions and words? The word matter itself is evidently a form of mater, from the primitive root ma, the first infant sound a child produces; and hence in all languages denoting mother. In all countries the earth is called mother earth, or an equivalent. We speak of the womb of the earth; of the teeming earth, and so on; and such universal expressions point to a common ground and origin. Again, is not the word seed itself strong testimony to the fact. The term is never, as regards animals, applied to the egg either retained, as in viviparous, or detached, as in oviparous species. It is only applied to the germ that forms the starting-point of growth, which invariably is from the male. The apostle says, "That which thou sowest is not that body which shall be, but bare grain," etc. I cannot believe that the various expressions of seed, sowing, insemination, germi nation, and such words would be so universally applied to the putting of plant seeds into the ground if they were not seed really and truly. And our Lord Himself in His parable of the sower gives this idea the grandest strength and force.

I should like to know, also, to what particular class would belong the other means of plant reproduction. Some are grown from cuttings, some are budded, some grafted, some grow from tubers, some from leaves. In all these cases there is something differing from seed, which is yet an element of reproduction. Time will not allow my rambling further, nor, if it did, would your space permit it; I must therefore leave off in the hope that I may have added at least one thought on the subject, and perhaps suggested a hint on which some one better qualified may speak to some purpose.

J. B. KEENE.

"4. We judge conduct by its issues in this world only; what conduces to the general well-being is right; what has the opposite tendency is wrong.

5. On all questions outside these positive principles of Secularism members are free to hold any opinions, and to promulgate such on their own responsibility."

Mr. Holyoake's name appears first in the list of the Central Council.

Such "principles" as these need a little attention.

If

No. I is illogical, for if we have knowledge of this life only, its concerns as a matter of course should claim our whole attention. this present life is only to claim our primary attention, what life is to claim the remainder of our attention? This section is a tacit admission of a future consciousness, just as was the dying remark of the disbeliever in futurity who said that he was going to solve the great mystery.

Again, the present life being the only one about which the Secular Unionists have any certain knowledge, have they any other kind of knowledge about any other life?

No. 2. This is pure "Secularism," placing "individual" wellbeing before the well-being of society. Shakespeare puts a much better sentiment than this into the mouth of Wolsey: "Love thyself last. Let all the ends thou aimest at be thy country's, thy God's, and truth's.” Again, if this is our highest wisdom, etc., what is the subordinate wisdom, etc.?

No. 3. But what about those people who claim to have a "knowledge and experience" of a "higher life," and of a power that can direct human effort in a manner that cannot be achieved by the "knowledge and experience" of the things contained in the philosophy of Secularism? It is a complete begging the question to imply that "knowledge and experience" are predicable only of the present life.

Is

No. 4. This is a very uncertain standard of measurement. every individual to judge for himself, without the aid of any teaching except the teaching of the "present life"? If so we will be inclined very frequently to measure everything by the rule of selfinterest. This No. is too abstract, too much open to question and difference of opinion, to be accepted as a universal rule of human conduct. We have a much better one, "Whatsoever ye would that they should do unto you, do ye even so to them."

No. 5. This speaks of the preceding principles as "positive." They are only positive in form, they are intended to be negative in effect. Their meaning is simply, reject all belief in a future life, and then you can believe anything else you like and do whatever you may think conduces to your own self-interest.

These "principles" might read :

1. That since we know nothing about the future, let us eat and drink, for to-morrow we die.

2. That it beho ves us to take very good care of OURSELVES. 3. That since there is no higher power in existence, and no knowledge and experience greater than OURS, therefore we can only depend on ourselves.

4. That everything that is opposed to OUR interest is wrong, and everything that is for OUR interest is right.

5. If we are all determined to look after SELF, whatever other opinions may be held are of little importance either to the individual or the community.

SEDAN.

LONDON ASSOCIATION OF THE NEW CHURCH.

QUARTERLY MEETING.

HE Quarterly Meeting of this Association was held at Argyle Square Church on the evening of Monday the 28th October. Tea having been partaken of by the representatives from the various Societies, the chair was taken at seven o'clock by the President, Mr. E. Austin.

The Rev. John Presland opened the meeting with prayer, after which the minutes of the last meeting were read and signed.

The President, in his capacity as Editor of the Almanac, stated that the Almanac for 1879 was now ready, and that he was indebted to Mr. Elphick, a member of the Camberwell Society, for the artistic

wrapper, and to Mr. A. J. Johnson of the Camden Road Society for the excellent portrait of Swedenborg printed on the title-page, a specimen copy of which was exhibited. It was unanimous.y resolved that the best thanks of the Association be given to Messrs. Elphick and Johnson for the same.

Mr. Tarelli read a report of the Sub-Committee on homereading meetings, giving an account of his visit to the Devonshire Street and Argyle Square Societies, particulars of which have already appeared in Morning Light.

A communication was read from the Secretary of the Plymouth free library, acknowledging the receipt of three copies of Morning Light sent by the Association, stating that they had been placed in the library, and that any copies sent in future would be placed in the reading-room.

The letters sent out to the different London Societies for the purpose of securing some open evenings free from any meetings, the Secretary announced, had resulted in the matter being practically accomplished; the Societies of Camberwell, Argyle Square, and Devonshire Street had acquiesced in the arrangement. The other Societies had not replied, but the Secretary had ascertained that no meetings were at present held by those Societies which would interfere with the arrangement. It was therefore now understood that the second and fourth Thursdays in each month would be left perfectly open for any meetings to be held, at which the members of all the London Societies would be free to attend.

The President then spoke on a subject upon which he wished to ascertain the opinion of the meeting. It was as to whether the Association could not arrange for the organization of a New Church Congress. Congresses were already held in connection with the Baptist and Congregational Unions; there were Social Science and other Congresses held every year; and he believed a great want was felt in the New Church for a similar gathering where an opportunity might be given for the reading and discussion of papers on important topics. He would recommend such a Congress to take place during Conference, say on the Monday after the Conference week, when four papers might be read and discussed during the day and evening. As Conference would be held in London next year, he thought the Association might appoint a Sub-Committee to make arrangements for the carrying out of this plan as an experiment. Considerable discussion followed Mr. Austin's address, in which the Rev. J. Presland and the Rev. T. L. Marsden, and Messrs. Jobson, Elliott, Baily, and others took part. The matter being generally approved of, a Sub-Committee was appointed, consisting of Dr. Bayley, the Rev. J. Presland, and Messrs. Austin, Higham, and Thomson, Mr. Thomson to be the Secretary.

A Sub-Committee was also appointed to make arrangements for the annual meeting to be held at Flodden Road, Camberwell, on the fourth Thursday in February next.

The meeting was then closed by the President pronouncing the benediction.

HOME WELCOME TO THE REV. DR. BAYLEY.

PALACE GARDENS CHURCH, LONDON.

N Wednesday evening, November 6th, the Kensington Society held a hearty meeting to welcome their pastor on the occasion of his return from the Continent, and took advantage of the opportunity to present him with an address expressive of their goodwill. The proceedings were of a social and very agreeable character, and the schoolroom was filled with the members and seatholders of the church. The chair was taken at seven o'clock by George Browne, Esq., the Chairman of the Church Committee, who, in a few opening remarks, sketched the proposed order of proceedings, which commenced with an appropriate overture on the pianoforte by Miss Kate Bayley. The church choir was ably represented by Mrs. Shuffrey, Miss Van Senden, Miss Hills, and Mr. Charles Coffin, and recitations were given by Mr. Harry Virtue and Mr. Joscelyn Fisher. Mr. Cliffe played on the organ during one of the intervals; the lecture-room was tastefully decorated, and refreshment-stalls were provided and presided over by ladies of the Society.

The event of the evening was, of course, the presentation of the address. In an interesting speech which preceded this the Chairman said that the object the Society had in view was to let Dr. Bayley see that they were not unmindful of the lessons of goodwill and brotherly love which he had presented to them. It was to them a source of great delight that since the formation of the Society everything had gone on so pleasantly; and they esteemed it a great privilege in being allied to a minister who, by his influence and teaching, so moulded their hearts that the result was the pleasant spectacle of a Christian community dwelling together in unity and brotherly love. They wished by this gathering to show Dr. Bayley that they thoroughly sympathized with him in his difficulties, and wished to be helpful to him in his work. Regarding Dr. Bayley as public property, they felt fortunate in being placed under a leader

whose name was a household word, and whose books were to be found wherever there was a New Church Society or a New Churchman. They rejoiced that while the Doctor was taking his holiday he was laying up a store of health, information, and happy ideas which would enable him to renew his work with vigour and ensure success. A gratifying feature in the Doctor's tours was the amount of good he did in them. They heard of visits to isolated receivers and small Societies, and only those who were in such positions could adequately estimate the value of these visits in the encouragement and help they afforded. Addressing Dr. Bayley, Mr. Browne said that it was intended to have the address which he would read engrossed on parchment, so that in after-years he might turn to it as a souvenir of one of the many pleasant spots he had passed in his passage through life. And he (the speaker) would say that he might feel assured that not a word was written therein which they did not feel more perfectly and more strongly in their hearts. He then read the address, which was as follows:

Kensington Society of the New Jerusalem Church, November 6th, 1878.-Dear Doctor Bayley,—It is with great pleasure that we, as members of the above Society, embrace the opportunity of your return from your Continental tour to accord you a sincere and hearty welcome; thanking Divine Providence for protecting you during your journey, and rejoicing that our much-loved pastor and friend has been restored to us renewed in health and vigour.

Nothing we can say will adequately express the respect and esteem which we, in common with the whole Society, affectionately entertain towards you. We deem it a great privilege to belong to a church of the New Dispensation, and especially so in being blessed with a minister of such great ability, whose whole life has been so nobly devoted to the spread of those glorious truths which are destined in the future to disperse the mists of error and darkness, and reign supreme in the hearts of all mankind.

We fully appreciate and express our admiration for all those lucid and convincing expositions of the Word which it has been our special privilege so often to hear, and we thankfully acknowledge all the good you have been the means of accomplishing.

Finally, we trust that Divine Providence may have many more years of happy usefulness in store for you, during which we may, by the expression of our esteem and affection, renew as it were the bond which unites us as a flock with a beloved pastor.

Signed on behalf of the Society generally: George Browne, Chairman of Committee; James Gilbey, Treasurer; George French, Secretary. On behalf of the Mutual Improvement Society and the junior members: Rees Price, Chairman; Harry E. Virtue, Treasurer; Harold L. Coffin, Secretary.

Hearty applause followed the reading of the address, and was renewed on Dr. Bayley's rising to acknowledge it. It was, he said, always a pleasure to be able to go away for a few weeks to gather a stock of health and strength; but the pleasure of returning was far greater even when he had not (and he was quite unaware of anything of the sort this time) such a manifestation of kind feeling as the present awaiting him. It added greatly to his happiness to receive such a recognition of his work amongst them. It was ever his aim to spread wherever he went the greatest possible amount of blessing. It was no pleasure to him to add merely to the number of those who embraced his own opinions. His aim was that others might enjoy the blessings that he enjoyed in the principles that had so blessed him. Reserving a fuller description of his trip for a future occasion, he touched upon one or two of its most interesting incidents. The Paris Exhibition, which he had taken en route, was, he thought, the most wonderful thing of its kind he had seen; and he certainly was astonished that any visitor should return to England without having been impressed with its magnificence.

From his conversations with the people and with the priests and Protestant pastors of France the Doctor gathered that there were great changes impending in the religious world there, and it was, he might say, certain that the change indicated an approximation to New Church views. The Protestants were, now that the right of public meeting was looked forward to as being sure to be guaranteed, formulating a sort of basis of faith. It consisted of five points, all of which could be accepted by any New Churchman.

At Bayonne he had found the memory of M. Jacquier still held in reverence. M. Jacquier, whom he had visited formerly, was the pastor of the Reformed Church there, but on account of his advanced views (he was well acquainted with Swedenborg) had been asked to resign. He (Doctor Bayley) had also had an interview with Père Hyacinthe, who was not unacquainted with the doctrines of the New Church, and who had promised to return his visit when he came to London again.

In conclusion, the Doctor again alluded to the pleasure it gave him to be at home once more; he had returned delighted with what he had seen, and strengthened for the work that was before him.

Votes of thanks were accorded to the Mutual Improvement Society for providing the lighter enjoyments of the evening, and to the Chairman for presiding. In acknowledging the vote to the Mutual Improvement Society, Mr. J. A. Bayley, as its President, took

occasion to explain the arrangements of the Society, which had been recently reorganized, and to enlist for it the co-operation of all members of the church. It would in the ensuing season do its best to deserve their support. The Chairman having briefly acknowledged the vote accorded to him, the meeting separated, having been one of the most delightful on record.

LONDON NEW CHURCH SUNDAY-SCHOOL UNION.

ANNUAL MEETING.

HE second Annual Meeting of this Union took place at Argyle Square on Thursday evening, 31st October. There was a fair attendance of teachers, nearly all of the London schools being represented. In the absence of the President at the commencement of the meeting, the Rev. John Presland was called to the chair.

The annual report and balance-sheet were read and adopted. The President, Treasurer, and Secretary were re-elected to their respective offices, and Mr. James Speirs was made Vice-President of the Union. The Secretaryship of the Book Committee, having been declined by Mr. Gardiner, was placed in the hands of Mr. W. F. Keen, to whom communications with reference to its operations should now be made. Mr. Keen's address is 19 Thornhill Crescent, Barnsbury, N.

A proposition of which notice had been given at a previous meeting was brought forward by Mr. Noel to the effect that in future the Executive Committee should be formed of delegates from each of the schools instead of the officers only, as at present. After considerable discussion, the motion was put to the meeting and lost.

An extract of a letter from Mr. J. S. Bogg, with reference to the subject of object-teaching, was read and discussed. The Secretary was requested to ascertain from Mr. Bogg further particulars as to his method of teaching, and if possible to get him to give an illustration of the same in the pages of Morning Light.

This concluded the preliminary business of the evening, after which Mr. J. F. Howe proceeded to deliver an address on the subject of "The Elements of Success." In his opening remarks he pointed out that the Sunday-school was one of the earliest indications of the new age, and contrasted the energy displayed by some bodies of Christians in the work with the comparative apathy of New Church people. He considered that it was the duty of the heads of the Church to foster and encourage by every means in their power the work of the Sunday-school. "The elements of success, he believed, were threefold. First, a loving purpose; secondly, wise method; and thirdly, unremitting energy. Above all things a teacher must be impelled to his or her work by a love of the children ministered to, and must be prepared to make many sacrifices on their behalf. It must be a whole-hearted devotion of love. The benefits derived to the teacher, on the other hand, wil! be very great; at no time is angelic influence more operative than when we are engaged in instructing the young.

With respect to the second branch of his subject, Mr. Howe pointed out that many well-intentioned efforts had failed for want of wisdom in carrying them out. In order to ensure success the Sunday-school needed to be conducted on a wise method. He thought that as far as possible the minister should take an active part in the work of the Sunday-school, and be present at its opening and closing exercises. The superintendent should be chosen from among the elder and more responsible members of the church, and should command the respect and confidence of the teachers a scholars. The duty of selecting a suitable superintendent, he con sidered, belonged to the minister and officers of the church. He deplored the small interest displayed by many Church members in Sunday-school efforts; it seemed to him that many lived entiroj without purpose, excepting their own comfort and convenience. With regard to the conduct and management of Sunday-schools, he was convinced that the strictest discipline was absolutely necessary; as soon as the smallest laxity crept in, the power of the superiatendent was broken.

With regard to teachers, he thought that as far as possible parents should be enlisted for the work, especially for the elder scholars He quite felt with objectors that the first duty of parents was to their own children; but he thought that difficulty might easily be got over by bringing the children to school with them. He dwe upon the importance of the teacher understanding the individuality of the scholars, and the desirability of his making himself acquainted with their personal circumstances. Above all things the teacher should be the scholar's friend. He compared the labour of a teacher to that of a miner; the minds of children having stored in them precious treasures, which it was the work of true education to draw out. He also likened the work to that of an explorer in an undiscovered country, to a gardener working under the Master Gardener to beautify some spots of His earth, and to a potter aiding the Master Potter to mould His vessels into lovely forms.

With regard to the methods of instruction, he was opposed to the use of any other text-book in Sunday-schools than the Bible. He thought that the reading of Swedenborg's works should be discountenanced in New Church Sunday-schools, leaving them for later study. He urged the importance of lessons of life in preference to bare doctrinal formulas. Children, he said, should be taught how to live, should be shown the consequences of certain courses of action, and stimulated to the exercise of practical goodness. The senior scholars came in for a share of Mr. Howe's attention, and he concluded his address with an eloquent appeal to the teachers present to pursue their labours with earnestness and persistency.

A spirited discussion followed, turning chiefly upon the point of the use of the writings and the catechism in Sunday-school teaching; in which the following gentlemen took part: Messrs. Presland, Dicks, Speirs, Huntley, Noel, and Lewin. The meeting was brought to a close by the Chairman pronouncing the benediction. The next meeting will take place at Devonshire Street early in the New Year.

DERBY NEW CHURCH MUTUAL IMPROVEMENT SOCIETY.

HIS Society commenced its session for the winter months on Tuesday evening, October 29th. A public tea was provided on the occasion, and a goodly number of young people were present. After tea the chair was taken by Mr. Clemson, who congratulated the members on the auspicious opening of their meetings. He encouraged them to be faithful and diligent in their endeavours after truth, and also to cultivate the ability to give a reason, when called upon, for the hope that is in them. The Rev. J. Ashby, in addressing the Society, especially urged upon the young men the duty, not only of acquiring knowledge and collecting information, but of endeavouring, on all fitting opportunities, to give utterance to their thoughts, and to embody their ideas in suitable words. For no one knows what mental stores he possesses till he begins to draw upon them. It may be that, where he supposes to exist only the water of common knowledge, yet, in the giving forth-like the water at the marriage in Cana-it may prove to be the good wine of sparkling intelligence. Mr. Duesbury, Mr. Morley, and several other gentlemen then addressed the meeting in a few hearty words of encouragement and advice. After votes of thanks to the ladies for providing an excellent tea, the meeting was brought to a close.

On Wednesday evening a most descriptive and delightful lecture was delivered in the schoolroom of the above church on "Hercu

laneum and Pompeii," by Mrs. J. H. Brotherton. This lady stayed for a considerable time in the vicinity of those places, and is able to give from actual observation, in language clear and graphic, a description of the excavations which have been recently made, and also of Mount Vesuvius and the surrounding district. A number of exceedingly good photographs of places and objects found in the researches were exhibited, which gave considerable pleasure to the company at the close of the lecture. The chair was occupied by the Rev. J. Ashby. The proceeds of the lecture were for the bene. fit of the New Church Mission in Italy.

ITEMS OF INTEREST.

The second meeting of the Swedenborg Reading Society, for the present session, will be held at 36 Bloomsbury Street on Thursday the 21st instant, when a paper will be read by Dr. Tafel on "The Place of Swedenborg's Philosophical Writings.' The meeting commences at 7 P.M. Country friends in London at the time can be admitted by sending their names in to the Secretary on the evening of the meeting.

The writer of a pamphlet on Apostolical Succession states that there are certain clergymen in Essex who set the scholars in their (?) national schools such copies as the following: "Do not go to meeting; "Dissent is schism;" 66 Schism is of the devil;" "Dissenters go to hell."

Mr. W. R. Bradlaugh, brother to "Iconoclast," is at present conducting a series of "Gospel Services" in the neighbourhood of Clerkenwell. He has published a pamphlet entitled Why am I Christian? which contains several of the usually-cited historical arguments in favour of Christianity. But its style and contents are not of a character to convince sceptics of the truth of the system advocated. It is too declamatory and dogmatic in tone, and too orthodox in doctrine, to reach the class of people for whom it is mainly intended, though it may doubtless help to confirm some of the converts made at the meetings of the "Mission." Missions are not much in our way, but in so far as they keep people out of public-houses, and attract them to religious meetings, in so far as they tend to restrain profanity, vice, and ungodliness in this our day, they are useful and have our best wishes. Only they are

generally of such an effervescing and spasmodic character, that in default of a rational apprehension of religious principles, when the shaking is over the effects disappear.

A short course of Sunday-evening lectures on "The Fulfilment of Prophecy" will be delivered by the Rev. Professor Tafel in the New Jerusalem Church, Camden Road, N. They will be commenced on November the 17th at seven o'clock, and will comprise the following four subjects: "The Lord's Second Coming-how it has been accomplished;" "The Apocalyptic Dragon-its meaning revealed; "Babylon, the Woman on the Scarlet Beast-its meaning revealed;" and "The Descent of the New Jerusalem."

The Rev. C. H. Wilkins has announced his intention of delivering a series of seven discourses on "The Seven Days of Creation." They will be delivered in the evening, and will be begun on November the 17th in the New Church, Peter Street, Manchester.

A social meeting of the young people and of the members and friends of the Camden Road Church was held in the schoolrooms of that Society on the evening of Wednesday, November 6th. It was well attended, and thoroughly enjoyed by both young and old. Mr. Whittington efficiently provided for all the music, including the songs and glees. A collection of works of art was provided, and the manner of conducting the meeting was that of a private party. After refreshments of tea and coffee had been partaken of about half-past nine many of the younger people adjourned to the lecturehall for a dance, which was kept up till a quarter-past eleven.

We extract the following from the inquiry column of the Christian Union, New York, October 16, 1878, a weekly paper edited by Henry Ward Beecher : "Are Swedenborgians regarded by other denominations as Evangelical? The reason we ask is, the Presbyterians in dispensing the Sacrament invited all Evangelicals to unite with them: supposing that we were of the invited number, we indicated our desire to do so, but they forbade us on the ground that we were not Evangelical. We think that by the best authority in their own Church they erred in judgment. By giving the desired information, you will greatly oblige the readers of the Christian Union in this locality. Especially how do Presbyterians regard us? For they may not admit any evidence but what comes from their own denomination." To this the editor replies, "We regard any one as Evangelical who accepts the Bible as an authoritative rule of faith and practice, and Jesus Christ as an all-sufficient and Divine Saviour. But the question asked here is what the Presby terians think, and this we have asked a Presbyterian, recently Moderator of the General Assembly, to answer, which he does as follows: Presbyterians would never undertake to exclude any one from the Communion Service who behaved orderly. They would in all cases leave the matter to each communicant's conscience, but they would not officially invite or sanction participation on the part of a Swedenborgian, believing that he is not resting on the foundation, Christ: which belief they hold from the testimony of the unscriptural works of Swedenborg. (Signed) Howard Crosby."" Cool this, we remark, even for an ex-moderator; we think, however, the careful reply of the editor betokens a closer acquaintance with Swedenborg's teachings than any Mr. Crosby would lay claim to.

Mr. Gladstone in an article lately published has expressed his want of sympathy with the notion "that every soul passes away into the unseen in a state of ripeness for a final destiny of bliss or

woe.

A list of subscriptions in aid of the Middlemore Emigration Home has been started among the members of the Birmingham New Church. The work performed by the promoters of this home is thoroughly worthy of support. The object is to rescue from their surroundings of wretchedness and crime, children of the lowest class-children who will otherwise swell the list of habitual criminals. They are placed for a time in the home, and are then. taken in batches, under the care of a responsible person, usually, we believe, by Mr. Middlemore himself, to Canada, where they are placed in situations. The results are most satisfactory; the children being much sought after by persons of a respectable class, and very seldom returning to their old habits. The sum of £16 will enable the promoters to place a child in such a situation. Other Churches in the town number among their members annual subscribers, who are the means of rescuing numbers of children, and some of the Birmingham friends regret that a list has not long ago been started in connection with our Church. Promises of annual subscriptions to the amount of £7, 5s. have already been obtained.

The London New Church Sunday-school Union has made the following arrangements for the delivery of addresses at the London schools during the months of November and December. The plan of interchange has been found most advantageous, and it may now be considered a permanent feature of the work of the Sunday-school Union President, Mr. S. B. Dicks, 129 Queen's Road, Dalston, E.; Vice-President, Mr. James Speirs, 149 Tufnell Park Road, N.; Treasurer, Mr. G. W. Thomson, 93 Cold Harbour Lane, Camber

well, S.E.; Secretary, Mr. Geo. Trobridge, 34 Ovington Street, Chelsea, S. W. Weekly Addresses: Nov. 3, Camden Road, Mr. Humphreys, "The Utility of Sunday-schools; Nov. 10, Camberwell, Mr. D. Noel, "A Well of Water;' Nov. 17, Dalston, Mr. W. F. Keen, "Temptations;" Nov. 24, Argyle Square, Mr. Huntley, "The Spider, the Fly, and the Bee;" Dec. 1, Deptford, Mr. Thomson, "Giants; Dec. 8, Devonshire Street, Mr. Howe, "Our Inheritance;" Dec. 15, Kensington, Mr. J. Williams, Sowing and Reaping;" Dec. 22, Argyle Square, Mr. Schroeder, "Trust; Dec. 29, Dalston, Mr. Johnson, "Holidays."

The following extract from a letter shows the results which arose from a tract or two given by a New Church friend to an officer in the army whilst they were travelling in a railway carriage. The 'example should be followed where a favourable opportunity offers for distribution: it may sometimes be attended with the same results : "I have read over and over again Swedenborg's 'Heaven and Hell,' but the 'Apocalypse' is too difficult for one just yet, and I must confess it confused me. As for the Heaven and Hell,' I must send for a copy-it is splendid. I cannot express sufficiently what thoughts his writings have produced in me; and if I ever have the pleasure of seeing you again we can have a long chat over them. It is too wonderful what he writes to have come from the imagination of a mere man. There is a stamp of truth in what he says,-most unmistakably so, and the more I think of it the truer it seeins. I cannot say more.

The following is cut from the Manchester Guardian of November 4th: "Mr. John Evans has for some time past been engaged upon a volume of memorials of St. John's Church, Deansgate. There are few, if any, of our places of worship, after the Cathedral, which possess so many varied associations. Its close connection with the Byron family links it with the literary history of the city in the last century. Many of the best-known Manchester families have had ties of one kind or another with it. The prominent part taken in the promulgation of the doctrines of Swedenborg by its first rector, the Rev. John Clowes, and his curate, the Rev. William Cowherd, afterwards the founder of the Bible Christians, forms an interesting episode in the history of religious thought. It is the burial-place of John Owens, the founder of the College, and of William Marsden, whose labours in connection with the earlyclosing movement inaugurated a very important social reform. St. John's is also the last resting-place not only of Lavinia Robinson, whose sad death forms a romantic scene in the drama of local history, but of a number of worthies of bygone generations whose short and simple annals are well worth being recorded by an industrious and sympathetic chronicler."

The Scotch correspondent of the Christian Signal draws attention to a curious dilemma occasioned by a recent Act of Parliament affecting that most simple yet intricate subject-the Scotch Law of Marriage: "By the Marriage Preliminaries (Scotland) Bill a perquisite of the Established Church has been abolished. Hitherto the 'banns of marriage' have had to be proclaimed' in the parish church, and the fees have paid the salary of the session clerk. The arrangement was neither just nor expedient. The fees charged in many cases were so high that they formed a heavy marriage-tax upon the poor; and as many of the parish churches are attended by only a fraction of the 'public,' there could be no real 'publication' of a purpose of marriage. At the end of this year the monopoly will cease, and it will be optional to parties intending to marry either to have banns proclaimed in their own churches or to give notice to the marriage registrar of the district. While this change is gratifying to Presbyterians outside the Established Church, it has created a new difficulty to some of them, chiefly those of the Free Church. The Directory of Public Worship of 1645 is still held to be binding by the Free Churchmen, and it requires that the 'purpose of marriage shall be proclaimed by the minister three separate Sabbath days.' The law thus laid down has not been consistently observed even by Free Churchmen, for they accepted a publication of banns in the parish church instead of their own churches, and banns have been proclaimed, not by 'the minister,' but by the precentor. But the new Act of Parliament has led some of the leaders of the Free Church to study the wellnigh forgotten Directory,' and they propose that banns should be proclaimed in each of their own churches. They fear that if this custom is not observed many will be content with giving notice to a registrar, and thus encourage the idea of marriage being a mere 'civil contract,' which, to them, would be the removal of one evil by introducing a greater."

Every father and mother, and every teacher, would do well to remember the words of the celebrated statesman Daniel Webster : "If we work on marble, it will perish. If we work upon brass, time will efface it. If we rear temples, they will crumble into dust. But if we work on immortal minds-if we imbue them with high principles, with the just fear of God and of their fellow-men-we engrave upon these tablets something which no time can efface, but which will brighten to all eternity."

A paragraph in the South Wales Daily News of October 26th has attracted our attention. It appears that either a library is in course of formation at Merthyr or that the library executive required funds. To meet the demands on the treasury a soiree was held, at which it is said "dancing was commenced soon after eight o'clock, and continued with vigour until two in the morning." What a pity the reporter had occasion to add, "Much feeling has been provoke! by the action of the rulers of at least one chapel, in issuing an order that the members were not to attend the soiree under pain of excommunication"!

SUNDAY-SCHOOL LESSONS.

THE RELATION OF THE FATHER AND THE SON. November 24th, Morning.-John v. 17-29. The Lord's address to the Jews, of which this passage forms part, is a statement of the relation of the Father and the Son, not, as commonly supposed, an assertion of the equality of Jesus and the Father. Such an equality

does not exist, and could not therefore be asserted. The mere statement of any equality implies a duality of persons between whom such equality should exist, whereas the Lord's whole purpose here, as we take it, is an assertion of identity-identity of personality under the twofold manifestation of Father and Son, or, in other words, an assertion of the intimate relation of Divinity and Humanity in Himself. As we read we see that no other explanation will satisfy the seemingly conflicting statements of the passage. The Son can do nothing of Himself without the Father, yet is to be honoured as the Father; the Son has life in Himself, original and underived, yet this life is given Him from the Father! Truly, and herein lies the whole explanation, the Humanity could do nothing were the Divinity not within it. Jesus in effect says that His whole claim rests upon the fact that He Himself, in His inmost life, is God the Father, of whom the Humanity is the Son; that Humanity and Divinity are in Him "one thing." Confusion comes in the moment a separate personality of the Son is thought of, whether as human merely or Divine. How, for instance, could Jesus, either as a mere man or as the Second Person, do whatever God the Father did? Does or did God do everything first and then let Jesus repeat it? Such a statement instead of being a Divine truth is simply an absurdity. But are not things first and necessarily done in the mind before they can be done in the body? If we would write a book is not the work conceived and truly executed in the mind before the hand sets the thoughts on paper? In like manner do the Father and the Humanity will and act; and the life of the Humanity is original and underived, for the human always was in God, yet in action the impulse and motive-power is from the Father. As light is to heat, as body is to soul, as understanding is to will, as wisdom is to love, as truth is to goodness, so is the Humanity to the Divinity of the Lord.

innocence.

DAVID FORBEARS TO KILL SAUL. November 24th, Afternoon.—1 Samuel xxiv. 9-22. Saul's enmity to David is the hatred of the natural man to the spiritual; David's forbearance towards Saul is the spiritual man's return of good for evil. The first point is David saving Saul's life and swearing to preserve his posterity. It does not follow that this proves David's That would depend upon the motive which prompted him. It is just likely in regard to Saul that David saw himself in Saul's place as "the Lord's anointed," and particularly on that ground, and from policy generally, played the magnanimous part. But whatever the motive there is the act and fact which corresponds to the spiritual return of good for evil. Moreover, the spiritual never seeks the destruction of the natural in us. The spiritual man accepts natural impulses, good and evil, alike (saves both Jonathan and Saul's posterity), and uses them for the upbuilding of his life; No power can be destroyed: evil powers in the spiritual are reformed. Evil is only good dis torted. Selfishness is but an excess of a proper desire-the desire of acquiring; and so, specifically, with every form of selfishness, whether as vanity, love of gain, gluttony, etc. They are but distortions by excess of powers not naturally bad. The aim of the spiritual in man is to save these powers from this destruction through their own excess, and to recall them to moderation and a sweet reasonableness, even as did David to Saul. The second point is Saul's acknowledgment of David's future reign. The natural powers when brought to their right mind acknowledge the rightness of the reign of the spiritual powers, and their own secondariness. Their place is not to rule. In the beginning of the spiritual life they do rule, as did Saul; but they presently come to see that the time of their reign must righteously end, and that the welfare of the whole kingdom of the soul depends upon their future acceptance of the reign of David-their subjection to the principles of a high and holy spiritual life.

he does not seek to crush them out.

Printed by MUIR and Paterson, 14 Clyde Street, Edinburgh, and published by JAMES SPEIRS, 36 Bloomsbury Street, London, W.C.