within the Church, Mr. Child went on to define a reasonable belief as that, and nothing short of that, which could satisfy intellect and feeling alike-that to which the mind was necessarily impelled by its own conditions, and to which it must dare to trust itself. This belief was for man and not for anybody in Mars or Venus; therefore the real question to decide was, What was man, by the constitution of his understanding, imperatively shut up to receive as the ultimate and fundamental verities? Whether his conceptions thus attained were true to fact was quite another issue, and one which might fairly be left in man's own hands after it is settled what he ought to believe. 1st. A belief in a First Cause is a reasonable belief, and that without affirming anything as to what that First Cause is. The lecturer here argued that we were shut up to the fact whether we could define the fact or not; and pointed out that after science and the materialistic hypothesis had had their last word the mind came up with its inevitable demand, and could not rest till it reached a First. Then it was satisfied. The inevitable search for a cause had no stopping-place until a First Cause was granted. 2nd. A belief in a SUFFICIENT Cause is a reasonable belief-a sufficient cause being that which not only precedes, but contains in itself and is capable of producing from itself the effects to be explained. The effect to be explained is the universe. What produced it? A cause which contained it in itself and was capable of producing it from itself. Matter, mind, force, life,-all must have come from that cause, else it was insufficient, and Mr. Child illustrated the deposition of matter from that cause by the formation of a neutral salt. But mind also is its product-mind as we know it, consisting of affection and thought. Therefore the attribution of affection and thought to that cause becomes a necessity, else it would produce what it did not contain. What could produce or create matter but that which contained matter? (though not necessarily in the forms produced;) and what create mind but that which contained or was mind? Therefore 3rd. The belief in a First, Sufficient Cause as a Personal Mind is a reason able belief-a belief to which we are shut up by the very constitution of our intelligence. The lecturer here elucidated the principle that life is bound to conceive of life as a cause, and that similarly mind is bound so to conceive of mind. The cat or dog by their hearth never mistook the chairs or tables for its master. Similarly human minds are bound to conceive of the Primal Cause as a mind, like while infinitely beyond themselves, and possessing feeling and thought. A living thing has the intuitive perception that only a living thing can be as great as itself; thus mind could never conceive of matter as its cause; it is imperative that it should think up to mind. Therefore man thinks up to God. An objection was here forestalled by the lecturer: "You say that man demands a cause; granted. Then who made the so-called First Cause which you call God? Who made God?" Mr. Child pointed out, in the first place, that it was the universe we started out by seeking a cause for; and having found it, we are bound to rest there by the very conditions of our intelligence. Again, that this objection really denied the human intuition of, and demand for, a First Cause; but still he was willing to meet it. He had shown them that they were bound to think up to mind, and he would now show them that having arrived at that point they could not think beyond mind. They themselves were minds, and they could not transcend the limits of their own intelligence; they had necessarily no powers by which to think beyond mind, no faculties by which even to conceive of a higher cause. Up to mind they could think, beyond it they could not think; for the simple reason that no intelligence could transcend itself. And the belief in question being a belief for man, he was bound to conceive of an infinite mind or man as the Original Cause. This was called Anthropomorphism, but that was only saying that man thought of things as, by his nature, he was compelled to think of them. 4th. It is a reasonable belief that that Cause should have made some manifestation of Himself. On any supposition this is the fact, for Nature is such a manifestation of cause, whatever it be. Mr. Child then traced the manifestations up from material forms to the Incarnation of the One God in satisfaction of His justice? If the Father be equal to the Son in mercy, 5th. The belief in a spiritual body is why not, like the Son, forgive without a reasonable belief; and this Mr. Child this satisfaction? Then this scheme of founded on the sceptic's own declara- atonement violates all correct conception that qualities constitute substance. tions of justice. It involves two impos6th. It is a reasonable belief that God sible imputations-the imputation to can influence and assist mankind the guiltless of all the sins of men, and through, and even in spite of some of, the imputation of infinite righteousness the laws of nature, and therefore that to sinful men. This is irrational and prayer, or the return of man's mind to contrary to the express teaching of God, is a genuine fact and power in Scripture, which declares that the man's life. The argument here, backed soul that sinneth it shall die. But if up by illustrations, was that mankind the wicked turn from his wickedness he can influence and assist each other, shall surely live. Justice is the same sometimes even to the setting aside of as righteousness. It is the love and lower laws, and therefore that God does pursuit of what is right; the disposition it through man, as also directly by act- to remove the sin and to restore the ing upon the individual mind. sinner to righteousness. Justice and The lecturer concluded with the hope mercy, therefore, are allied virtues, and that he might have been able to fulfil are, in the Word, often placed together. his desire of giving some little help to Again, the orthodox scheme of the way earnest truth-seekers in need of it. of salvation represents our Father in The subject of Mr. Presland's first heaven as the power from whom we lecture was, "The Lord Jesus Christ, need to be redeemed. The first chapter the Only God of Heaven and Earth;" and of the Gospel by Luke shows that so far of his second, "The Way of Salvation.' from being the power from which we In the discussion of this latter subject are redeemed, He is the Being by whom Mr. Presland went into an extended we are redeemed. Zechariah when examination and refutation of the filled with the Holy Spirit “prophesied popular doctrines of Redemption and and said, Blessed be the Lord God of Atonement. Our inquiry respecting the Israel; for He hath visited and redeemed way of salvation would be most fre- His people." And those from whom we quently met with the reply to the should be saved are our enemies and Philippian jailer, "Believe on the Lord the hand of all that hate us." Jesus Christ and thou shalt be saved!" Having thus passed in review the This answer we most cordially accept, popular doctrine, the lecturer proceeded but at the same time venture to suggest, to unfold the doctrine of the New Church What are we to believe respecting Jesus on the subject. The word atonement Christ? To this inquiry we should occurs but once in the Authorized Version probably be informed that we are to of the New Testament. The word in believe that Jesus Christ bore the the original Greek occurs more frepenalty of our sins and died to appease quently, but is translated reconciliation, the wrath and satisfy the justice of God which is its true meaning. To atone is the Father. Before we accept this to agree, to accord, to be at one. It statement we must examine whether it was not God, but man, that needed reconis based on Scripture and reason. The ciliation; and, therefore, the Apostle suffering of punishment to appease the says that we have received the atonewrath of God does not consist with the ment.' This was sustained by an statement of Deut. vi. 4, "Hear, O exposition of 2 Cor. v. 19, "To wit, Israel: The Lord our God is one Lord," that God was in Christ, reconciling the etc. The Divine attributes are incap- world unto Himself. God came to able of division. How then does the seek and to save that which was lost; doctrine of Atonement harmonize with but restoration to Him involved several the radical idea of one God? It pre- details. It involved redemption, which sents two quite distinct and different was deliverance from the powers of characters. The Father is absolute in darkness. We are surrounded in the His severity and sternness, the Son full present life by the spiritual world. of pity and compassion. If the Son be Guardian angels continually attend us. equal to the Father, why not claim the Our choice of evil exposes us to the L دو 66 attacks of evil spirits, who seek to make So encouraging were the results of us as wicked as themselves. When the the lectures and the services held in the Lord came into the world evil spirits Society's meeting-room on Sunday, had gained the ascendancy, and not February 1st, conducted by Mr. only enslaved the mind, but possessed Gunton, that he kindly consented to the body. No one could deliver from give two lectures on the 11th and 12th this stupendous slavery but Jehovah. February in the Vestry Hall, Attercliffe, Hence to accomplish our redemption He following up the quiet, zealous labours took the arm of our humanity, suffered of one of our friends. These lectures our foes to assail Him, was victorious were more numerously attended than over them, led captivity captive, and the former ones, and the questions put received gifts for men-the gifts of at the close of each were even more freedom and everlasting life. Incarna- strange. One gentleman (understood tion led to the revelation of light and to be a Methodist local preacher) dedoctrine, whereby we learn what the manded of the lecturer, "Who is the Lord is and how we are to serve Him. President of hell?" And on receiving the Instead of trembling before a Deity to answer, "The Almighty God," inquired, be dreaded, we see Him receiving little "Who, then, is the Vice-President?" children, forgiving His enemies, showing Another wished to be enlightened as to all human duty. Our lives would be the manner in which angels moved less perplexed if we asked, How would about, as his own ideal inhabitant of our Lord act in the circumstances in the spiritual world appeared to be which we are placed? He made it easier formed à la Rubens all head and for us to love Him and keep His commandments. From this position the lecturer proceeded to point out the connection and relation of the Lord in His Humanity to the work of individual regeneration, and concluded by answers to objections which might be urged, and which had been urged, against the doctrine. The lecture was listened to with marked attention throughout. Half the course at each church was concluded by these lectures of Mr. Presland; and although the attendance has not been so large as was hoped, there has been many persons, both strangers and members of the church, present on each occasion, and useful results will doubtless follow. NATIONAL MISSIONARY INSTITUTION. -Mission Work at Sheffield. Mr. R. Gunton delivered three able lectures in the lower room of the Albert Hall, Sheffield, on the evenings of the 29th and 30th January and 2nd February. The audiences, which numbered from 120 to 200, heard the lectures with marked attention, and we believe with much profit. Of course there were objectors at the close of each lecture, when, as usual, questions were invited; but Mr. Gunton's answers and explanations were so lucid, and so altogether undreamt of in their philosophies, that we hope he has opened out a way for them to the truth, which we rejoice to possess in our heavenly doctrines. wings! At the conclusion of the last meeting one of the audience proposed a vote of thanks to be given to the lecturer, and warmly invited him to come to Sheffield again in a fortnight and give his hearers another treat. "Silent Missionaries" were sold during Mr. Gunton's visit to the number of one hundred and forty-nine, and a large number of tracts and old magazines were given away. The friends at Sheffield feel very grateful for the pecuniary aid afforded them by the New Church Missionary Society and for the services of its valuable missionary, which have enabled them to bring important theological matters before the thinking public and to partake of a rich rare feast themselves. LONDON-Christadelphian Attack on New Church Doctrine.-On Sunday evening, January 11th, a lecture was delivered at Lambeth Baths, Westminster, by Mr. H. Horsman; subject, "Swedenborgian Teaching concerning the State of Man after Death shown to be Unscriptural." The main arguments of the lecturer were, that as man was formed of dust (Gen. ii. 7) there is no Scripture warranty for the belief that man is or has a spirit; consequently he denied that man is a spiritual being, and endeavoured to prove that when death takes place man ceases to be. He maintained that in the Scriptures there are promises to those who believe in Jesus of a future resurrection, when Christ shall come to the earth again, and His kingdom be established in Jerusalem. During the lecture one or two extracts from "Heaven and Hell" and the 66 Brighton Lectures" were read, and the lecturer did his best to show that their teaching was in direct opposition to the Scriptures. It was announced that discussion upon the subject would be invited on the following Tuesday, so several New Churchmen attended, and the chairman of the meeting kindly invited them to open the discussion. The invitation was at once accepted; and various New Church friends presented our doctrines in opposition to those upheld by the Christadelphians, the discussion being carried on in a very calm and yet earnest spirit, which it was very pleasant to behold. New Church was represented by Messrs. R. Jobson, D. Saul (of Woodford Green), and J. Speirs, Mr. Horsman again conducting the discussion on the other side. A number of new points were brought forward on both sides and put in a very able manner; and at the close the chairman expressed the hope that all who had listened would be benefited, and that they would search the Scriptures to see whether these things are so. answer the question as the Christadelphians do, and showed from many illustrations in the Scriptures that "God is not the God of the dead, but of the living,' "for all live unto Him." It was announced that a course of lectures upon the subject would be delivered at the New Jerusalem Church, Flodden Road, Camberwell, by the Rev. W. C. Barlow, M. A., and that discussions would be invited on the Tuesday evenings following the lectures. The first lecture was delivered on Sunday, February 1st; subject, "Life after Death, the Resurrection, and the Spiritual Body," the text being Luke xx. At the close of the meeting there 37, 38. Having shown the great imwas so much interest manifested in the portance of the subject, the lecturer subject that it was decided to have a dwelt upon the universal idea of a future second meeting. Accordingly, on life, and referred to Zechariah's question, Monday, January 19th, the discussion "Your fathers, where are they? and was renewed, Mr. Jobson, Mr. F. M. Bil- the prophets, do they yet live?" He lings, and Mr. Orme supporting our then very ably showed the fallacy of side, and Mr. Horsman alone arguing the arguments of those who would for the Christadelphians. Many of the previous arguments were repeated, New Church doctrines being supported by such illustrations and texts as those which narrate the appearance of angels to men--the answer of the Lord to the Sadducees, "God is not the God of the dead, but of the living;" the parable of the Rich Man and Lazarus; the appearance of Moses and Elias at the Transfiguration; the reply of Jesus to the dying malefactor, This day shalt thou be with Me in Paradise;" the words of the angel to John (Rev. xxii. 9); and many other texts, etc. Mr. Horsman endeavoured to explain away the meaning of the words of Jesus by the argument that God considers that which will be as though it is, therefore He speaks of the future life as though it already is; while in many passages (some of which he read) man is spoken of as dying and returning to the dust, and his resurrection is only to be accomplished at the end of the world. As there was still much desire to hear more upon the matter, a third meeting was arranged, which accordingly took place on Wednesday, January 28th, when the 66 On the following Tuesday the schoolroom was crowded with those eager to carry on the discussion of the subject, both sides being well represented. The Rev. W. C. Barlow, M. A., presided, and opened the meeting in the usual manner. Several speakers then addressed the company assembled, the argument being taken up alternately by either side; but the truth long since enunciated by Swedenborg became plainly manifest, viz. that it is possible to find in the literal sense of the Word whatever will suit any idea or doctrine, even though it be the very opposite of the truth, for upon most of the arguments given by New Churchmen the Christadelphians adduced texts which, from their standpoint, were a complete answer. some of the arguments by which the words of Jesus were set aside or explained away by the Christadelphians were of such a transparent kind that it is doubtful whether any but those But thoroughly confirmed in them could be satisfied by them. The second lecture was given by the Rev. W. C. Barlow, M. A., on Sunday, February 8th; subject, "Personal Judg. ment and the Intermediate State." And the second discussion took place on Tuesday the 10th, when the schoolroom was again crowded, and very lively interest was manifested by all present. A large number of tracts have been distributed at the various meetings, and the "Silent Missionaries "have been sold. The Rev. W. C. Barlow, M. A., will continue the course of lectures on the evenings of Sundays, February 15, 22, and 29. It is hoped that much good will result from the publicity which our doctrines have gained through these meetings. SERVICES IN NEW CHURCH SOCIETIES. vious annual and quarterly meetings. Fourteen ladies and gentlemen were accepted as members of the Society. The secretary then read the report of the retiring committee. This document, as since printed and circulated, refers briefly to Mr. Austin's resignation, caused by threatened failure of health. Having noted the presentation of a testimonial to Mr. Austin on Good Friday last (as described in our issue for May 1879), the report proceeds to chronicle the fact that at a special meeting of the Society called by the committee on Tuesday, June 24th, the Rev. W. C. Barlow, M. A., then of Edinburgh, was invited to become the minister of the Society; and his acceptance of the invitation became generally known among the members on the following Sunday, June 29th. The Rev. W. C. Barlow preached his first sermon as the settled minister of the Camberwell Society on Sunday, July 27th. The number of communicants and the average attendance at the morning service has remained unaltered, but the congregations in the evening have advanced from eighty-three (as notified HEYWOOD.-The annual general meeting of the members, seatholders, and friends of the Society was held in the schoolroom on Wednesday evening, February 11th. The Rev. R. Storry, minister of the Society, presided. The in the Minutes of Conference) to one meeting was opened by singing and prayer, when, after an appropriate address by the chairman, he called upon the secretary to read the auditor's report of the income and expenditure of the Society for the past year, from which it appears the funds of the Society are in a better condition than in some previous years, for in this report is shown a respectable balance in the hands of the treasurer. The meeting then proceeded to the election of officers and other business in connection with the Society, and the choir gave selections of music, which greatly increased the enjoyment of a pleasant evening, which was brought to a close by singing a hymn and the benediction. LONDON (Camberwell).-The annual general meeting of this Society was held on Friday, January 16th. About thirty members and friends partook of tea, and at seven o'clock the chair was taken by the Rev. W. C. Barlow, M.A., the minister of the Society. A hymn having been sung and prayer offered by the chairman, the business of the evening was formally commenced by the reading and signing of the minutes of the pre hundred and thirteen. The number of members reported to Conference in July was one hundred and twenty-seven; there have since been added (including those elected at the annual meeting) forty-four, and one member, Mr. R. J. Tilson, now the minister of the Liverpool Society, has resigned, leaving the present total one hundred and seventy. This figure, however, includes the members of the Brixton Association, who, by their own desire, remain on the membership roll at Camberwell. Among the minor matters treated of in the report is the recent receipt by the Society of an interesting oil painting bequeathed to it by the late Miss Ann M. Brayley, viz. a portrait of the late Rev. Samuel Noble, a copy made by Mrs. E. Salter from the original portrait painted by her father, B. R. Faulkner, Esq. The treasurer then read his statement of accounts, which were eminently satisfactory. On accepting the office in July he found a deficit in the Current Expenses Fund of £8, 17s. 4d; yet after paying all claims upon the Society he had on December 31st a balance on hand amounting to £20, 7s. 9d. In addition to this he had been enabled by the pro |