should be always learning and improving, and, if a faithful man, he will always be so, and though, also, new members are frequently coming in, and young ones growing up, yet the main body of the society does not change in that time; and it would be better for them to have an occasional change of ministers.

This, however, only in passing. One point is to show that it is perfectly right and proper, and may be very useful, for a society needing a minister, to give a call to any minister in the country whom they may fancy or wish for. And let it be left with the minister so invited, to determine whether to accept it or to remain where he is. It is quite pos. sible that in some cases a society would be very unwilling to part with a favourite minister. Nevertheless, it may be for the good of the church, and an advantage to the cause of truth, that he should remove to some more extended sphere of usefulness; and in such case, the society ought to be willing to sacrifice their own preference to the general good. I.

THE NEW RELIGIOUS MOVEMENT.The following article is from the Saturday Review, of the 2nd of April:

"Things seem to be going on quietly with us, and there is no appearance of any change which shall disturb the serenity of men of business, or interfere with the pursuit of wealth. To that extent we may be said to live in stagnant times. But all who look in the least degree below the smooth surface, have been for a long time aware that a speculative revolution of some magnitude is going on, which may or may not have what are called practical results, but which is sufficiently important to secure for our age a place of considerable dignity in the mind of future historians. For some time past a change has been taking place in the religious views of an influential part of the community which is wholly unlike anything that has ever happened before since the introduction of Christianity, and its impulse seems at present to be still very far from exhaustion, and is likely, as it goes on, to develop symptoms still more singular. There has been a good deal of inexplicable reticence about this remarkable movement of thought. Of course it has been noticed, in sermons, in speeches, in articles; but it has received appa

rently far less attention than its importance would seem to justify. Those who concurred in the movement have been a good deal under the influen e of that strange fear of social persecution which presses so heavily upon the minds of educated Englishmen. Perfectly conscious that their views were something totally different from the views in which they were brought up, still, to save trouble and bother, they have struggled, with a curious unanimity, to force their new views into the old clothing of the phraseology of the system from which they were breaking away. On the other hand, those who dislike the movement, as a rule, refuse to discuss it, except in the form of an anathema; and anathemas are a species of composition which the average Englishman can neither bring himself to listen to nor to read.

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There seems to be a rooted notion, among well-meaning religious people, that it is a sort of profanity to discuss tenets, in which you do not believe, in an impartial frame of mind. They cannot take an excursion into an intellectual country which they do not know without losing their nerves or their temper altogether. They cannot watch the workings of other intellectual machines upon the raw material of theology, or analyse the particular speculative combination which they turn out, without an uneasy feeling that they are tampering with their own faith, and committing an act of disloyalty to the religious community to which they belong. The result of this timidity is an enormous amount of ignorance and a great deal of consequent bad language. Such persons have not a conception of what is passing anywhere over the wide domain of religious thought that lies outside the little enclosure in which they live. In reference to differences of belief, they are Chinamen. They are living in the Celestial Empire, and every one else is a barbarian. But, like the Chinamen, they will not see that there are differences in barbarism. They cannot be brought to understand that there are varieties of tint and intensity in the vice of heterodoxy, and that a particular heretic, however abominable he may be, may yet be less abominable than some other heretic. Among other evils, this mistake has an unhappy tendency to justify itself. Calling people infidels is not nearly so good for their souls as some excellent persons appear to ima

gine. On the contrary, it has an irritating tendency, which culminates in the retort, expressed or felt- Well, then, I am an infidel-what then? The sooner, therefore, that this unwillingness to discuss the phenomena of what may be called doctrinal meteorology is laid aside, the better. If Admiral Fitzroy and his scientific predecessors had thought it wrong to discuss anything but fine weather, he might even now have been under the impression that every breeze of wind was a typhoon; and in that case his advice would not have been of much use to mariners.

"This habit, so unfortunately prevalent, of ignoring distances in theology, and drawing the religious picture of the day with about as much regard for perspective as is displayed upon a willowpattern plate, is peculiarly misplaced just now; for there never was a time when the gradations of opinions were so numerous, or the masses of really united thinkers so few. And the prevailing tone of divergence from the traditional standards is not one of disbelief. There is nothing masculine enough in the mental fibre of the present generation for pure disbelief. It is incapable of the hard trenchant atheism of the last century. Its peculiarity is rather a dreamy sentimental delight in the vague. In the fifth and sixth centuries, Christianity suffered a good deal from the passion for precise definitions, which was the form into which all the earnest religion of the time moulded itself. In this nineteenth century, the tendency is diametrically the reverse. There is a positive passion for indistinctness. The ideal of a religious belief in the present day is an indefinite proposition doubtfully entertained. The model of a popular preacher is the man who can surround muddy expositions of doctrine with tender thoughts and beautiful imaginings. Of course, the sharp-edged formularies of an age that loved definitions require a good deal of abrasion before they can suit a generation of a temper so different. But it is not in the nature of minds of this cast definitively to object to any formularies. Such a view would involve an expression of opinion far too decided. They only scruple at them. They admit the Creed to be a defensible statement of a possible hypothesis, and they do not deny that the Articles, or

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some of them, are plausible propositions in which it is quite conceivable that some truth may exist. And they would possibly go on to observe that loving natures would discover great human thoughts in both of them. But their difficulties arise from the fact, which they freely recognise, that loving natures which happen to turn their attention in an opposite direction may also discover great human thoughts in propositions diametrically the reverse. It is absurd to fling the terms atheist' and 'infidel' and believers in a different God' at thinkers of this type. They are merely making sentimental efforts to construct a creed out of gushing phrases; and if they can induce a considerable number of persons to accept this substitute for definite convictions, they may be doing a very perceptible public service. For, after all, if you can once prevail upon yourself to believe in them, gushing phrases are perfectly safe from refutation; and if you are armed with a sufficient quantity of them, you may look down with contempt at the assaults of science or the ravages of criticism.

"It cannot be denied that there is a good deal, philosophically, to be said for this hazy frame of mind. Definitions which profess to convey supernatural facts to finite intelligences, and present them with perfectly clean outlines, can only do so at the cost, it is obvions, of a certain amount of distortion. But though the new school of faith may commend itself to persons of a philosophical turn of mind, who like to rest in their belief, and therefore to have a belief yielding and elastic enough at the edges to break the force of the objections which secular science is apt to amuse itself in levelling at all beliefs, it does not follow that it will permanently succeed in maintaining itself. All forms of religious teaching have two ordeals to go through, so dif ferent in their character that none have as yet contrived to pass through both with equal success. If they are to be accepted when they are first introduced, they must, at least in this age and climate, satisfy the matured intellects of educated men. But if they are to last more than one or two generations, they must be capable of being taught easily to children and to rude converts. These are two conflicting requirements which it is hard to satisfy simultaneously. The very simplicity and definiteness which

are essential for the purposes of the teacher are a stumbling block to the minds of educated and grown-up men. The Evangelical teaching, for instance, has never made much way with the higher class of intellects. But it has stood its ground, because it has always been popular with children (such of them, at least, as take to any religion at all), with women, and with halfeducated men. The plumpness and almost juridical precision of its statements make it eminently suitable for minds that are too blunt for subtle distinctions, and both too ignorant and too impatient to be satisfied with half truths. The new doctrine seems likely exactly to reverse this destiny. It spreads like wildfire among the highlyeducated class that furnishes the leading men of the Universities and the lay professions, but it will be a hard matter to teach it to less cultivated minds. As it is, it makes no way among women, and does not penetrate even scantily into the strata of society that are usually ranked as the middle class. It is obvious that you cannot teach that which you cannot state distinctly. Nor, if you could, would those who are taught listen. The taste for the vague is purely artificial. Human nature instinctively yearns for the precise. Unless the new doctrine can cast itself into some shape that minds of all calibres can apprehend, it is probably destined to a very ephemeral existence. There is one contingency, indeed, which will help it to perpetuate, if not itself, at least its consequences. If it succeeds in ousting the older forms of Anglican belief which have hitherto monopolized the field, it may meet with a fate which has befallen very refined and sublimated schools of philosophy before now. It may become a mere cloak for the negation of all belief, and for the practical results which inevitably follow. The kind of teaching which is captivating many clever men at the Universities and in London will address itself in vain to average minds; and if it should ever come to pass that nothing else is offered to the mass of mankind, the moral consequences will be deplorable. It is a fallacy to rely too much on the high moral character of those who are the foremost innovators. Their moral habits were formed, not by the belief they have adopted, but by the belief which they have left. The marks of transience and instability which are traceable in this

movement, and its inapplicability to the mass of human kind, tend to encourage the idea that it is rather a passing stage in the development of some much larger change than a permanent resting place in the history of religious thought."

RAMSBOTTOM.-To the Members and Friends of the New Church, signified by the New Jerusalem.-The Society of the New Church situated at Ramsbottom, in Lancashire, affectionately invite their brethren to assist them in their efforts to obtain increased accommodation for their schools and congregation. For upwards of fifty years the doctrines of the New Church have been taught in this place. During this time many hundreds of children have been educated in their Sunday-school, and within the last few months a Day-school has been established, with every prospect of permanent usefulness. The only building in which the society can conduct its educational operations, and hold assemblies for worship and religious instruction and edification, is a small chapel,-partly fitted-up as a schoolroom, and partly pewed. This building is no longer adequate to their wants. Numbers of young people, educated in the Sunday. school, are now growing-up in connection with the society; and it is felt that increased accommodation is needed for its spiritual growth. A plot of land, conveniently situated, has been obtained on easy terms; and it is proposed to build thereon a commodious chapel,— thereby enabling the society to appropriate the entire space of their present chapel to the uses of the Day and Sunday schools. To accomplish this purpose will require larger funds than they can hope to raise among themselves, as all the members of the society are in humble circumstances. They have already subscribed nearly £100.; and they appeal to their brethren to help them in their undertaking, assuring them that in few places are there presented greater prospects of usefulness, and nowhere will their liberality be more gratefully received.

Subscriptions will be thankfully acknowledged by

Mr. JAS. BARNES, Chairman of
Committee.

Mr. GEO. EASTWOOD, Treasurer.
Mr. JOHN BERRY.

Mr. PETER NUTTAL, Secretary.
We, the undersigned, having known

the Society at Ramsbottom upwards of twenty years, and being well acquainted with their zeal in the good cause, very cordially recommend their appeal to the favourable attention of the church. J. BAYLEY,

RICHARD STORRY,

JOHN B. KENNERLEY.

This

GLASGOW.-Judging from the reports which appear in the Repository, no one will deny that our New Church friends throughout England have of late been active in their operations for the spread and recognition of the truths of the New Church, and it will doubtless be interesting to them to know of recent proceedings in this city. Last summer, four lectures were delivered on successive Sunday evenings, by the Rev. G. B. Porteous, in the Trades Hall here, on "Leading Doctrines of the New Church." They were all well attended, the hall having been comfortably filled on each occasion. These lectures were resumed on the first Sunday evening in November, and continued up to the end of March, in the same hall, the place being often inconveniently filled, and indeed, on various evenings hundreds were unable to obtain admission. state of matters claimed a remedy; but the society's place of worship, being very small, and no other place being for the time eligible, there was no course open for relief. At length the City Hall, capable of seating 3,000 persons, was secured for the month of April. This large place was completely filled the first night by a highly respectable and attentive audience, the subject for the evening being-"What think ye of Christ?" Last Sunday evening the subject was-"The Second Coming of the Lord and Millennial Times;" and notwithstanding it was the general sacramental day among the other denominations (when there is evening service in all the churches, attendance on which is almost universally considered as a duty by their adherents), still the City Hall was again occupied by a numerous company of listeners, amounting-in the opinion of competent judges-to nearly 2,500 per

sons.

The lectures and discourses throughout have proved highly attractive, and many of them have been eminently remarkable for their brilliancy, fervour, and power, and for novelty of presenta.

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Death,"

tion, particularly those on "Sacrifice," "Spiritualism," and "The Second Coming." And, judging from the regular attendance of a large portion of the Trades' Hall audiences, and the valuable accessions already made to the Glasgow Society, well-founded anticipations of more important results may be entertained. It is satisfactory and encouraging also to find that the contributions made by the audiences, towards the expenses of these services throughout, may be called liberal, considering the extensive demands made on the religious public in these quarters.

The Glasgow Society may not probably, in the next returns to Conference, show any progress in numbers, but this must be almost entirely attributed to the recent removal from the roll of the names of many who, for a considerable period, had been uselessly reckoned members of it. Further intelligence may be expected from this place.

IPSWICH.-To the Editor.-The attention of the church is most respectfully requested to the state of the Ipswich Society, who are using every effort to free their place of worship from debt. A detailed statement will be sent to the editor, in time for the June number of the Repository. The debt is £250., and the subscriptions at present are as stated below.

Subscriptions will be thankfully received and acknowledged by Mr. Colborne, 48. Handford-road, Ipswich; H. Bateman, Esq., 32, Compton-terrace, Islington, London; Rev. D. G. Goyder, 4, St. John's-terrace (near St. Peter's Church), Islington, London. Subscription List. Mr. Sporle, Ipswich (conditional)

Mr. Hines, Ipswich
Mr. Baldwin
Mr. Colborne
Mr. King

£100

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66

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1 0 0

Mr. Havell

66

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Mr. Frost
Mr. Jarvis
Mr. Bell
Mr. Porter
Mr. Francis
Mr. Bromley
Mr. Goodwin
Mr. Barker
Mr. Blomfield "
Miss Lufkin
Miss Lankester"

MELBOURNE.-The new place of worship of the Melbourne society is now nearly completed. It is one of the most convenient and elegant buildings that have ever been constructed for the use of the New Church, and does credit to all who have been concerned in its erection. We hope to give a description of the building in the next number. It will be dedicated to the worship of the Lord on Whit-Tuesday, May 17th, when the Revs. E. Madeley and Dr. Bayley will officiate.

On Sunday, April 10th, the society had the pleasure and benefit of a visit from the Rev. J. Hyde, who preached morning and evening, and administered the sacraments in the afternoon. The subjects of his discourses were " Desiring the house of the Lord," (Psalm xxvii. 4.) and "The glory of the latter church." (Isaiah xxx. 26.) On the following Monday evening, Mr. Hyde also delivered a lecture on "The Future Life." The attendance was good, and considerable interest appears to have been excited in the town by the New Church views of the future state, which he ably advocated in his most interest ing lecture. J. F. P.

WARREN LANE.-On Good Friday we held the annual tea-party. After tea, the chair was taken by Dr. Pilkington, of Clayton-le-moor. He opened the meeting with a suitable address, after which he called upon Mr. Storey and other teachers, who also addressed the assembly; and the proceedings terminated with a vote of thanks to the chairman.

SOUTH LONDON.-On Tuesday, 12th April, the first quarterly meeting of this Society, since its formation in January last, was held at the Literary Institute, 39, Bridgehouse-place, Newington Causeway. Tea was provided on the occasion, at which thirty-nine persons were present, and during the evening a few more friends at ended. After tea, Mr. E. Austin, the leader, was voted to the chair, and the proceedings were opened by singing the 593rd hymn and offering

up the Lord's prayer. It was then explained that when the Society was first established nineteen persons were enrolled, all of whom had previously been connected with some other New Church society. Several receivers who attended at that time, but who had not been so connected, also expressed a wish to join, but their election was deferred until the present meeting. These applications, together with others which had since been received, were then considered, and twenty four more members were admitted, making the number now on the register forty-three. It will cheer those labouring to extend the good cause, to be informed that out of this accession of streng.h five friends first became acquainted with our views through the lectures delivered last winter in Kennington Hall. The meeting was subsequently made special for the purpose of appointing five trustees, in whose names might be invested sums received from time to time towards obtaining a New Church place of worship in South London. Messrs. Alvey, Braby, Brown, I. Gunton, and Thorn were then separately proposed and elected, and it was stated that the fund already amounted to upwards of £80. The result of the effort to establish a society in this part of the metropolis was felt to have been so far very satisfactory. Good congregations have attended the services, especially in an evening, when for the last six mon hs lectures have been delivered by the leader, explanatory of our leading doctrines. On Sunday, April 3rd, the Rev. W. Bruce kindly administered the Holy Supper to between thirty and forty communicants, and all who partook of that sacred ordinance felt the ceremony to be a very refreshing and profitable

one.

Obituary.

Departed this life, December 6th, 1863, at Brightlingsea, Mr. Arthur Munson, aged 50 years. Of a weakly constitution, he was subject to many ailments, but the immediate cause of his death was dropsy. Suffering from a complication of diseases, it may seem that life must have been a burden to him; but judging from his conduct to all who came within his sphere, he has gone to that blessed state where there is rest from sorrow, sin, and pain, and that he is realising the truth of the Apostle's statement, that "though our outward man perish, yet the inward man