lived whithersoever they flowed." By the reception of these truths human society would be elevated and quickened, and men would enjoy "the days of heaven upon the earth." After referring to the signification of the gradual increase of the waters until they became "waters to swim in, a river that could not be passed over," Mr. Ashby concluded his discourse, which was listened to by the congregation with marked attention. The collections of the day amounted to 10, 16s. 9d. The choir sang the anthem "Glorious is Thy Name” in a most pleasing manner at the evening service.

CAMBERWELL (LONDON) NEW CHURCH

W

SOCIETY.

RESIGNATION OF MR. E. AUSTIN.

E mentioned among our 66 Items of Interest" on November 30th that Mr. E. Austin, the talented and successful minister of the Camberwell New Church Society, had been compelled by the stress of his secular avocation to announce his intention to resign the ministerial duties, which have for the last fifteen years been the occupation of his leisure. This important step led to the summoning of a special general meeting of the Society, which took place on the evening of Friday the 13th instant, Mr. I. J. Alvey, one of the original founders of the Society, occupying the chair.

A resolution placing upon record the Society's high appreciation of Mr. Austin's services, its regret at being now compelled to forego those services, and its hope that Mr. Austin will still retain his membership of and active interest in the Society, was first submitted, and in due course carried unanimously. This resolution was supported by several speakers in terms of high but well-merited eulogium, one gentleman reminding his hearers that but for Mr. Austin's all but gratuitous services at its commencement the Camberwell Society would not in all probability have attained to half its present prosperity.

The next resolution empowered the Committee to introduce from time to time to the Society gentlemen qualified to become its minister. This subject provoked no little discussion, but chiefly upon the side issues involved, such as the method of advertizing the Society's wants; the names of several gentlemen were also during this stage of the proceedings mentioned as suggestions to the Commit tee. The proposition which followed-naming a definite sum as a maximum amount to be mentioned to candidates for the vacant office-was described by its introducer as the only practical decision possible to be arrived at by the present meeting, since it would not only to a great extent be an indication as to the calibre of the minister the Society was prepared to support financially, but it would also be a means of impressing upon the members that they must contribute additional funds to secure their object. To this an amendment, naming a smaller sum, was opposed, and during the discussion which ensued several gentlemen volunteered to double their present subscriptions, one of them stipulating, however, that the new minister must devote the whole of his available time to the duties of his office. The larger sum was eventually carried.

A Committee was then appointed to collect a small fund for the purchase of a suitable testimonial to be presented to Mr. Austin in token of the high respect entertained for him by the members of his congregation, and their gratitude for the signal services he has rendered to the cause of the New Church in the south of London. The meeting, which comprised all the leading members of the Society, then terminated.

TO CORRESPONDENTS.

The Correspondence of Numbers.-J. P. Berry (Northampton) writes to us as follows: "Allow me the pleasure of contributing something, in answer to your correspondent's query, with reference to the origin of the Correspondence of Numbers. When a student in London, I attended lectures on chemistry, and noted the fact that the combining proportions of gases and other chemical compounds were invariably the exact numbers which represented the various states of conjunction between 'Good and Truth;' so that the conjugial principle is the origin of representative and correspondential numbers."

ITEMS OF INTEREST.

The monthly meeting of the Glasgow New Church Mutual Improvement Society was held in the hall below the church on Saturday, the 14th inst., at eight o'clock. A discussion on 66 Amusements, their Use and Abuse," was introduced by Messrs. J. Nicol, J. M'Dougall, and R. F. Potts reading short papers on the subject. All the essayists agreed that amusements could only be used when partaken of in moderation, and moderation in dancing, for instance,

was defined as "stopping at eleven P.M." All were agreed, too, that amusements were necessary, and the idea seemed to obtain that for young people they should be mostly of a physical kind, and for older people mostly social and intellectual. The subject was appropriately set down for discussion on the Saturday immediately preceding the annual social meeting of the Society. After the business proper was over the meeting forthwith proceeded to put their moderate principles into practice by voting that the social meeting shall begin at seven P.M. prompt, and terminate positively at eleven. It was announced that Mr. D. Freeland would read the next paper on "Are the Working Classes Improvident ?"

The second of the winter series of monthly social meetings of the Glasgow Society was held in the hall below the church on Friday evening, 13th inst., at 7.30 o'clock, Rev. J. F. Potts in the chair. After tea, instead of the usual essay and discussion, a programme of music and readings was submitted. A quartette party led off, and was followed by reading and song in quick succession. It was

a bitterly cold night, and when the programme indicated an "interval of fifteen minutes," the minister proposed a dance, which was at once and eagerly agreed to. Then Mr. Andrew M'Donald exhibited the microphone: wires were led upstairs, where a watch was attached, and its ticking heard by each in turn holding an instrument to his ear in the hall below. More songs and readings followed till halfpast ten, when the programme was exhausted. But the young folks must have just one more dance; and so they had, then they went home happy. The meeting was a most enjoyable one. The Chairman said they had all done their best, and a very good "best" it

was.

The Rev. J. F. Potts, Glasgow, exchanged pulpits with Mr. G. L. Allbutt, Paisley, on Sunday, 15th inst. The subject of Mr. Allbutt's evening lecture was "The Sacrifice of Jesus Christ: was it to appease Divine Wrath or to satisfy Divine Love?" The audience was not so large as we have seen of late. Doubtless this was partly owing to the inclement weather, and partly owing to the fact that the subject was not advertised in the newspapers, but such as it was, the audience was held spellbound by the masterly lecture.

The third and last of the opening services held in connection with the newly-erected church at Kearsley took place on Sunday the 25th, the Rev. John Presland being the preacher. Notwithstanding the severe cold and the heavy snow which fell for a good portion of the day, and prevented the attendance of many visitors from a distance, the congregations both morning and evening were good, and the collections amounted to the handsome sum of £103, 2s. 6d.

While in the North Mr. Presland placed his services as lecturer at the disposal of the Manchester and Salford Missionary and Colportage Society, who arranged for the delivery of two lectures. The first, on "Heaven, Hell, and the Intermediate State," took place at the Temperance Hall, Grosvenor Street, on Friday the 13th; and the second, on the "Second Coming of the Lord," at the Pendleton Club, on Monday the 16th. The attendance on both occasions was small, but the lectures were apparently listened to with interest.

On leaving Manchester Mr. Presland proceeded to Keighley, where his brother, Mr. W. A. Presland, has officiated as leader for the last two months. Here he repeated the same lectures previously delivered at Manchester, the Keighley friends having engaged the fine hall of the Mechanics' Institute, and well advertised the visit, procuring, in consequence, attentive and interested audiences of about 300 and 400 persons respectively. At the first lecture, on "Heaven, Hell," etc., the Rev. J. R. Rendell of Bradford presided. The chair on the second evening was occupied by the Rev. A. B. Morris, minister of the Congregational Church in Keighley, who took occasion, in opening the proceedings, to express his sympathy with most of the leading doctrines of the New Church, signalling for especial approbation the belief in One Personal God, in the eternal distinction between right and wrong, and in the necessity to salvation of a life according to the Divine commandments. In acknowledging the vote of thanks, which on the proposition of the lecturer was unanimously accorded to him, Mr. Morris further intimated his general acquiescence in the view which had been presented of the Second Advent, and stated that he had long been acquainted with the Writings of Swedenborg, to whom he acknowledged himself indebted for much spiritual illumination, and whose books he strongly recommended to the study of the meeting.

Mr. R. J. Tilson, one of the students at present preparing for the ministry at the New Church College, preached at Argyle Square on December 15 in place of Mr. Presland, who was officiating at Kearsley; and on December 22 at Camden Road Church, in consequence of Dr. Tafel's indisposition. On both occasions, in the matter and manner of his discourses, he gave the greatest satisfaction. The New Church will have in him, we are happy to think, a valuable addition to its not very long roll of teachers and preachers.

Mr. G. L. Allbutt, of Paisley, lectured again at Greenock, on Tuesday evening, in the Temperance Institute, his subject being "The Divine Wisdom contained in the Narrative of the Disciple who, before following the Lord, proffered the request Suffer me first to go and bury my father.'" The lecturer showed that the objections of Secularists to the answer the Lord returned to this request are altogether groundless, inasmuch as the Lord's Word is not to be regarded simply in its literal sense; but as containing an inner or spiritual sense, relating to our daily life, and applicable to us at all times. The "father," it was pointed out, mentioned in this passage, represented the disorderly love of self which is the father or originator of all our evil states, and which, in Luke xiv. 26, we are told we must hate, before we can become the Lord's disciples. Burial is typical of preservation. The Jews and Egyptians used to embalm their dead in order to keep them as long as was possible. To bury one's father is thus expressive of the desire to preserve selfishness as long as one can. Even when we have discovered what a dead corruptible thing it is, and are resolved that it shall be no longer a living power within us, making us sensual and greedy in the eyes of the world; yet are we not prepared to make a full surrender of it, but like to put it away as delicately as we are able. The Lord, however, cannot accept half-and-half service. "Follow Me," He says, "and let the dead bury their dead." It is not

Jan. 5. {

consistent with a disciple of the Lord to wish to preserve evil in any form. To have such a desire, and cherish it wilfully, is a sign that we ourselves are still dead, not yet recipients of the Lord's true life. What we ought to do is to let the evil spirits, bad men and women who have passed into the other world, and are by their own free choice dead for ever in trespasses and sins, perform the work of burying or preserving our dead. Let us, by fighting against our corrupt selfish desires, resign them into their hands, and suffer them to carry off all such devices to their own dark abodes. Our part should be to strive, by Divine strength, to live a pure, noble, and God-like life, endeavouring to imitate our Master and utterly repudiating everything opposed to His Laws.

At the weekly meeting of the Melbourne New Church Mutual Improvement class, held on Wednesday evening, the 4th instant, Mr. W. H. Cook of Derby gave a lecture on Martin Luther,' which was both entertaining and instructive. The Rev. C. Fair. weather presided. In connection with this church, Mr. Fairweather is delivering Sunday evening lectures on special subjects. Last Sunday evening the subject was, "Is Hell Eternal?" The attendance was better than on ordinary occasions. The two remaining subjects to be treated of are, "Is there a Personal Devil?" and "What is the New Church Doctrine of Employment in Heaven?"

Date.

Text for Repetition.

Isa. lv. 6, 7. Isa. lv. 8, 9.

Chapter for Reading.

John i. 1-34. Daniel vi.

John i. 35 to end. Daniel vii.

John ii.

Daniel viii.

John iii. Daniel ix.

Lesson.

John i. 1-44. Daniel vi. 1-17.

John i. 43-51. Daniel vii. 9-14.

John ii. I-II. Daniel viii. 1-12.

John iii. 14-21. Daniel ix. 1-15.

The chapters for reading are selected from

THE TRUE LIGHT.

January 5, Morning.-John i. 1-44. Light is the emblem of truth. The Lord Jesus Christ is called the True Light, because He is the Divine Wisdom or Word, the Source and Origin of all truth. John the Baptist came to bear witness to the truth, but the Lord was the truth, the Word made flesh which came to dwell among men.

In this lesson we have a clear testimony to the Divinity of the Lord-"the Word was God." The work of creation prompted by Divine Love was effected by Divine Wisdom (verse 3). At the time of the Lord's Advent the knowledge and love of truth had almost entirely ceased in the Church, darkness covered the earth, and gross darkness the people. The Lord came as a light to lighten the Gentiles, and the glory of His people Israel, but the world did not understand Him (verse 5). This was because men had closed their eyes and ears and hardened their hearts against the truth (verses 10, 11). By the aid of truth we are able to see our evil states, and to learn the manner in which evils may be removed. This was the Lord's design in coming into the world. The True Light is in its highest sense the Lord Himself; in a secondary sense the truth which the Lord reveals to us in the Word (hence the Word is described as a lamp unto our feet and a light unto our path).

Illustrative passages-Genesis i. 3, 4; Psalm iv. 6; xxvii. I; xliii. 3; cxix. 130; Isaiah viii. 20; xxx. 26; lx. 1, 3, 19, 20; Matthew vi. 22; John iii. 19-21; viii. 12; Rev. xxi. 23.

January 5, Afternoon.-Daniel vi. 1-17. King Darius had appointed Daniel as the first of the presidents to whom was given the supervision of his kingdom (verses 1-3). His colleagues and the subordinate princes were moved to jealousy and sought to detect him in some wrongful act, but could not do so (verse 4). His conduct was so faithful that they came to the conclusion that if they were to destroy him it must be on account of his doing right (verse 5). They therefore sought to persuade the king to issue a decree forbidding the asking of any petition either to God or man for a period

of thirty days. They did this in the belief that nothing would prevent Daniel from praying to the Lord. They were right in their surmises, for (verse 10) Daniel preferred the praise of God more than the favour of kings, and was quite prepared to take the consequences of his acts. He knew that the writing was signed.

There is a beautiful lesson in the manner of this prayer. He was in "his chamber." (See Isaiah xxvi. 20; Matthew vi. 6.) This withdrawal represents the shutting out of external_cares and influences, and a desire to be alone with the Lord. But the window was open. In prayer, though the noise of the world is a hindrance, the light of heaven is a help. We need the light of truth to enable us to know ourselves and our needs; we can only see light in His light. (References to windows, Genesis vi. 16; viii. 6-8; also Isaiah liv. 11-13.)

The window was open towards Jerusalem. (See 1 Kings viii. 30, etc.; Psalm v. 7; Jonah ii. 4.) Jerusalem is the type of the Church, the New Jerusalem coming down from God out of heaven. The Church is the centre from whence the Lord dispenses spiritual blessings. To set the face towards Jerusalem is to love the things of the Church, the love and wisdom that come from the Lord out of heaven. With our faces towards Jerusalem we can pray to good purpose.

Daniel kneeled on his knees. This posture indicates humility of heart and life, the state most receptive of Divine blessings. He prayed three times a day. The number three denotes that which is complete. Complete prayer is the prayer of faith and love and life. While in prayer Daniel gave thanks to God, so our prayers should always abound in the spirit of thankfulness to the Lord.

DEATH.

At Centenary Place, Embsay, on Dec. 17th, Mr. Robert Wilson.

Printed by MUIR AND PATERSON, 14 Clyde Street, Edinburgh, and published by JAMES SPEIRS, 36 Bloomsbury Street.