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how may its divinity be demonstrated?" in which he cleared away many objections, and proved the fallacy of the arguments advanced by the deniers of a revelation from God. And on December 8th Mr. Parry delivered a lecture on "True Religion," forcibly illustrating the practicability of a life of love and usefulness in the humblest cottages of the poor. A short conversation followed, as on the previous lectures, and the answers given to the questions proposed by some of the audience appeared to carry conviction, if not to the minds of the interrogators, always to the understandings of a majority of the audience, which, although not large, was earnestly attentive throughout the course. Very great ignorance no doubt exists amongst the large body of men living in this populous district. The great and earnest work with them is to earn their daily bread. The "true bread" which gives life to the spirit is comparatively unheeded and unsought for-they have no hunger for it. This is, however, no reason why those who believe in the doctrines which tell us of the Lord's love, and of his mighty power, in the Divine Humanity, to approach and raise even the most ignorant and debased, should pass by these poor men as being too degraded to understand and love the truths of the New Church. As the good Samaritan lovingly ministered to the wants of the traveller who was left nearly dead by thieves, and lifted him on his own beast, so would the doctrines of the New Church compassionate and help these poor souls, half dead to the life of heaven, and robbed by their evils and ignorance of almost every good and truth capable of making them either good citizens here or angels of heaven hereafter.

Brighton. We have received a highly interesting communication from a cor respondent in this town, giving a description of Dr. Bayley's recent lectures there. As, however, our friend commences his communication by stating that he had not seen "in the Repository any account of Dr. Bayley's lectures in Brighton," we presume when his communication was penned he had not seen the December number, which contains a somewhat full account of those lectures. Had the account been received prior to the last number going to press, we should have been but too happy to

insert it entire. As it is there are several additional particulars, to which we most willingly give insertion, and beg to thank our esteemed correspondent for supplying them.

The object of these lectures was twofold, viz., "that of spreading a knowledge of the doctrines, and of bringing into communication with each other such as were favourable to these views of Christian truth." Our informant also states that some 2,000 tracts were given away during the lectures; but on this and some other subsequent matters we avail ourselves of our friend's communication.

"About 2,000 tracts were distributed in connection with these lectures, and I trust the good seed thus sown will be productive, under the Divine Providence, of an abundant harvest, in the Lord's good time. A subscription has since been made, by which a large proportion of the expenses has been met. A small society has also been formed, which meets regularly on Sunday evenings, at the house of one of the members, for the purpose of worship; and on each occasion a sermon has been read by the gentleman at whose house the meeting is held (whose pursuits are literary, and who has for many years been a receiver of the doctrines), of his own composition, and admirably adapted to the purpose. Tract lending, in connexion with this society, is to be carried on by its members, for which purpose a grant has been obtained from the Tract Society; and it is proposed to establish a library and reading-room as soon as practicable; but the means of our present members are exceedingly limited, and we must wait with patience for this desideratum.

"Mr. Gardiner, of London, has also been treating, on Sundays, on New Church subjects, in a large open space at the north part of the town, called the Level, a place devoted to the week-day recreations of the public, and where out-door preaching, temperance lecturing, &c., are carried on on fine Sunday afternoons. His audiences have been very attentive and orderly, and much profitable discussion has arisen from his teachings. Trusting you will excuse my somewhat exorbitant demand on your space,

"I remain, sir, yours respectfully,
"T. G. G.
"Brighton, Dec. 17, 1858."

GENERAL RELIGIOUS

INTELLIGENCE.

We have several articles of interesting religious intelligence, which were prepared some months since, but excluded for want of room. Several which follow were, for instance, written more than twelve months since, and have been waiting for insertion. The new regulation, adopted at the last meeting of the Conference, will, we trust, prevent the recurrence of similar delay, and enable us to keep up our current intelligence. Though the subjoined items have lost some of their interest by standing over so long, they are, nevertheless, sufficiently interesting to justify the insertion of them.

In the Retrospect of the year 1857, we glanced at the events then passing in India, with the view of shewing that the two dominant religions, Boodhism and Mahommedanism, had become entirely vastated, and that the events then passing indicated the accomplishment of a judgment on them, preparatory to their final doom. This view is borne out by the following extract from the Westminster Review, October, 1857 :

"Boodhism and Mahommedanism in the East.-Oriental governments, Oriental society, Oriental religions, are fast giving way, from internal weakness and pressure from without. Of any principle of internal organizing life there is no symptom anywhere. Brahminism, Boodhism, Parseeism, either linger as shadows or as horrid and hideous superstitions. Mahommedanism, which in the sixth century rode over the earth as a purifying power, has corrupted, like the creed which it displaced, retaining nothing of its old self, except ferocity and fanaticism. Even China, whose constitution had reached its maturity in the days of Pericles, and has preserved itself unchanged for more than twenty centuries, is failing and disintegrating fast. In a few more years the ruin will be complete."-Article: "The Four Empires," p. 426

Protestantism and Post-Apostolic Teaching. In the early part of the year 1857, a course of lectures, on the First Three Centuries, was delivered at Geneva, by Professor Merle d'Aubigné, M.M. Bungener de Gasparin, and Vignet. These have since been pub

* See vol. v., Enlarged Series, p. 42.

*

lished, and we extract from the Westminster Review of October in that year, the subjoined notice of those delivered by M. le Comte de Gasparin. Their chief interest to our readers lies in the admission made by the Count, that the testimony of the post-apostolic fathers is at issue with Protestantism, or, speaking more strictly, with that section of Protestantism which bases Protestant doctrines on Solifidianism. It is somewhat significant, and indeed somewhat ominous of the fate of Solifidian-Protestantism, that this fact should be proclaimed from the very seat of Calvinism.

"M. le Comte de Gasparin treats, in two lectures, of the apostolic and immediately post-apostolic age. Protestants, he says, are the disciples neither of Luther nor Calvin, nor of any of the divines of the sixteenth century. They are the disciples of the first century of the church, or rather of that portion of it which was under the apostles themselves. This limitation is significant of a great difficulty. Those with whom the doctrine of justification by faith has been a cardinal article, have always been sorely distressed to account for its nonappearance in the earliest Christian writings. It is beheld as a meteoric light in the epistles of Paul, and immediately goes out.+ For ages it does not show itself at any point of the area over which Christianity spread itself. The natural and obvious inference would be, either that in the Pauline writings themselves this so-called fundamental doctrine is of the nature of argument or illustration, not intended as a revela

Séances Historiques données à Genève, en Fevrier,

*Le Christianisme aux trois Premiers Siècles.

Mars et Avril, 1857. Par MM. Merle d'Aubigné, Bungener de Gasparin, et Vignet. Genève : Cherbuliez, 1857.

preceding remarks of the epistles of the apostle +We do not, of course, admit the justice of the Paul, nor of those which follow. The reviewer has also introduced confusion into the subject by confounding Justification by Faith, with Justification by Faith alone. That the apostle teaches Faith to be a means of Justification, we grant. The quarrel we have with the form of Protestantism which assumes to be Evangelical is, that it That the apostle Paul, in his writings, gives any makes Justification to depend on Faith alone. sanction to such a dogma, we most unhesitatingly, and in toto, deny. With him, as with James, Charity is the greatest indeed the only saving It would be foreign to our purpose, and indeed our grace, to which Faith holds a subordinate place. space would not allow of it, to argue the question

at length; suffice it therefore to refer the reader

to Romans xiii. 8-10., and 1 Cor. xiii. throughout.

tion of spiritual truth, or that the authority of that apostle was not so great in the Primitive Church as with the Church of the Reformation; and that the more common sense view relative to faith and works, which is inculcated by the apostle James, was that to which the early church deliberately gave its adhesion. The epistles of Paul were universally known and received, but a portion of their teaching was deliberately ignored; it was neither recognized in councils, nor did it transpire in the writings of individual Fathers.*

Whenever the silence of the early centuries can be appealed to as against more modern Romish corruptions, then

the Lutherans and Calvinists think it

worth while to appeal to it; when the silence tells against their own favourite doctrine, then we are informed that the

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mystery of iniquity" was already working, even in an element. We have known evangelicals in England running headlong into a controversy, where they had no sufficient learning to guide them, bold enough to maintain that the doctrine of justification by faith+ is to be found in the earliest and most respect

able of the Fathers, and in a catena of

them to the time at least of Augustin. M. de Gasparin is too well informed to say so. He makes the admission which the Magdeburg Centuriators made long ago:-"Il est remarquable, Messieurs, que le premier point compromis ait été le point central. Le catholicisme n'a pu se construire qu'à la condition de sup primer la justification par la foi, de même que la Réforme n'a pu s'entreprendre qu'à la condition de la retrouver. Clement l' a connait sans doute, il parle 'du sang versé pour notre salut;' mais il parle aussi de la reconciliation par la repentance,' il parle de meriter par la

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* See the preceding footnote. The writer of the above notice labours throughout under the mistake of supposing the Pauline doctrine of Faith to be identical with the dogma introduced at the Reformation; whence his assumption based thereon, that this part of Paul's writings was "ignored" by the primitive Church. He overlooks the fact stated by Peter (2nd Epistle iii. 15, 16). that in the epistles of Paul are some things hard to be understood, which they that are unlearned and unstable wrest * to their own destruction," and that it is to the misapprehension of the leading Reformers, and not to the teachings of the apostle, that this irrational dogma is to be attributed.

*

Meaning, of course, Justification by Faith alone.

charité' la remission de nos pechés."106.*

66

Polycarp, who abounded in quotations from the New Testament, fails, according to M. de Gasparin, to pierce into its meaning-he is no better than Clement ;- Comme Clement il ne conçoit plus d'une manière nette la doctrine de la justification par la foi; apres avoir parlé du salut qui vient de la gracé, il parlera de l'aumône qui delivre de la mort,' p. 112.+ Polycarp, no doubt, remembered, though M. de Gasparin has forgotten, that the Saviour, in his representation of solemn judgment at the last day, bestows life everlasting and everlasting death on those respectively who have, or have not, fed the hungry, clothed the naked, housed the wanderer,

visited the sick."-Westminster Review, New Series, No. xxiv. p. 543, 544.

SOCIAL MEETING OF THE PETER-STREET SOCIETY, MANCHESTER.

it was decided by a few gentlemen beAt the beginning of the present winter longing to the congregation to see what could be done, with a view to bringing and frequent friendly union than meetthe members generally into more close ing merely on the Sunday gives facilities

for. It was determined to invite them to a series of social evening meetings, to be held once a month, where the pleashould be the leading aim and character. sures and freedom of a private party with a degree of success that is most Two have already been enjoyed, and gratifying to the promoters. The first was held early in December, the tables of the new and lofty school-room being terest, such as engravings, specimens in covered with objects of intellectual innatural history, scientific instruments, and models of machinery. ceedings were commenced with tea in the rooms upstairs, about 200 partaking, and the latter part of the evening en

The pro

"It is remarkable, gentlemen, that the first point called in question was the central one. Catholicism could be built up only on condition of suppressing justification by faith, as the Reformation could only be undertaken by restoring it. Clement (one of the Early Fathers) knew it, without doubt. He speaks of the blood shed for our salvation,' but he speaks also of reconciliation by repentance; he speaks of 'meriting by charity' the remission of our sins."

+ "Like Clement he no longer has any clear conception of the doctrine of justification by faith: after speaking of the salvation which comes by grace,' he will speak of 'almsgiving which delivers from death.""

livened with music. Scarcely any were present but the members of the congregation, the idea being to make it a strictly "family party."

The second meeting was held on Tuesday, January 4th, with success exceeding even that of the first. Being Christmas-time, the room was ornamented with crimson cloth, holly, and other evergreens in profusion, along with mirrors that greatly enhanced the picturesque effect, especially of the noble Christmas Tree that rose proudly, as if in its native mountain, at the end of the room. The really beautiful roof of this fine apartment was shown to the highest advantage by the rich ornamentation below, which seemed to bring out its peculiar character and elaborate inlay ing in a way that is impossible to bare walls. Music and other lively entertainments formed the staple of the evening; but the gem of all was a procession of little children. At a given signal, the pastor of the church (Rev. J. H. Smithson) was requested to take a seat in front of a mysterious looking curtain. Before he had been there long, there entered at the further end of the room,walking two and two, about seventy of the youngest children belonging to

the society, as radiant as New Year's clothing and happy hearts could make them. The four youngest and prettiest came at the head, looking like little snowdrops, and carrying, suspended on a kind of cushion, a large and handsome Bible, which they laid at the feet of the minister. They then retired a little way, and, with the others, formed a semicircle, lifting their sweet small voices in a hymn. The effect was magical. Nothing so beautiful or heartstirring has ever been seen at a social church or school meeting, as plainly shown by the many lifted handkerchiefs. The hymn concluded, and a few gracious words from the honoured one, the mysterious (believed) curtain was raised, disclosing the tree, lighted up, and hung with gifts for the children, every one of whom was provided for. Really, these meetings are productive of so much delight, and so genial in their miscellaneous influence, that we know nothing we can more cordially recommend to our societies elsewhere than to do likewise.

Another meeting will be held early in February, which will partake, it is understood, largely of the nature of a private

concert.

Marriages.

On the 23rd December, 1858, at the New Jerusalem Church, Summer Lane, by the Rev. E. Madeley, Mr. William Buncher, of Church-street, Lozells, to Sarah Eliza, second daughter of Mr. John Haseler, of Birmingham.

On the 6th January, 1859, at the New Jerusalem Church, Summer Lane, Birmingham, by the Rev. E. Madeley, Mr. Edward Madeley Haseler, of Broughamstreet, Aston, to Jane Adelaide, youngest daughter of the late Mr. Joseph Best, of Birmingham.

Obituary.

Died, August 31st, 1857, at Frankfort, Pennsylvania, Joseph Borrough, in the 77th year of his age. The subject of this notice was born in Westmoreland, England, and passed the earlier portion of his life in the naval service of his country. On withdrawing from that service he went to reside at Bolton, in Lancashire, England. He there became one of the earliest receivers of the doctrines of the New Church, in association with the Rev. Samuel Dawson, James Wilde, and others, and under the influence of the periodical visits to that town of the Rev. John Clowes, of Manchester. In the year 1826 he emigrated

to the United States of America, and settled in Frankfort, where he became one of the most faithful in support of all the measures taken to introduce the influence of the new doctrines into that village. He was one of the first of those who established the charitable institution of Oddfellowship in the town of his chosen residence, and died the very oldest member of the lodge to which he belonged. He was an instance of the great power of pure religious principles in protecting man's highest nature, while passing through a long life in busy association with the affairs of this world; and he retained throughout the whole

course of his pilgrimage here the highest sense of the truly honourable, and a bearing of the purest integrity. It was truly refreshing to witness his ardent zeal for the true and the good of the church, and his affectionate remembrances of the meetings and conversations of his early companionships when the profession of the new doctrines subjected men to the bitterest persecution. He was ever faithful in his religious and civil duties, quiet, and retiring from all selfish prominence; and he was taken hence enjoying the highest respect of his acquaintances in this his adopted country.

*

J. S.

Mr. George Baron Flowers departed this life, at Pentonville, London, Dec. 2, 1858, in his 87th year. He was one of the old members of the Friars-street Society, London, under the ministry of the Rev. M. Sibley, and being of a scientific and mechanical turn of mind, in addition to his New Church views, rendered him a valuable acquaintance of Mr. Dunn, and the late Mr. John Isaac Hawkins, with both of whom he was on inmate terms of friendship for many years. As treasurer to Vauxhall Gardens, for some years of the latter whilst the property of the late G. Barrett, his conduct and services were such as to continue Mr. Flowers in confidential consultation with the family. He had been in part nership with the late Alderman Farebrother, at Stockwell, Surrey,i n waxbleaching, from which, however, he retired, the connexion not being congenial with his feelings. For some time latterly he had resided in the United States, but had not been successful in his selection of pursuits, which rendered the benevolent addition to a small income from a few kind friends of great comfort in the wind-up of his earthly

career.

At Newcastle-upon-Tyne, on the 18th day of December last, Henry Liddell Elliott departed, after a residence of thirty-two years here, for a "house more glorious, not made with hands, eternal in the heavens." The assurance for such a statement is grounded in his obedience to the laws of Divine order,

*If some friend could supply us with a notice of this truly ingenious and excellent man, we should feel much obliged.-ED.

as far as known to him. In this respect he kept up, by great care, a "frail house of clay" for years, which otherwise would have sunk to rapid decay by consumption. On the other hand-though advised not to attend church by his surgeon for two years past-the Divine Word was his companion and guide, the regular study of which, morning and evening, is an example bequeathed to those of us who remain. The texts written in his diary, the sweet breathings of some of his verses, together with an amiability of disposition worthy of emulation, and the sweet, consolatory, calm departure, are some evidences of what the Truths of Revelation, as seen and applied in the light of the Lord's New Church, can do for us "in our last trying hour." C.

Died, December 28th, 1858, at his residence, Grove Villas, Osmaston Road, Derby, John Corden, Esq., in the 66th year of his age. From his long connection with the Derby Society, and the active interest he had taken in the church generally, he was well known to a large circle of friends.

His attention was led to our doctrines in the year 1818, at which time they were being preached in Derby by the late Rev. E. Madeley,-whose name is still held in affectionate remembrance by those privileged to know him, for his many amiable qualities and sterling worth. As has always been the case in places where New Church principles have been just disseminated, many strange and ridiculous rumours were then circulated respecting them; but our friend, not being entirely satisfied with the old church views, in which he had been educated, and remembering the apostolic maxim, "Prove all things, hold fast that which is good," determined to judge for himself. Doing this in a candid and truth-seeking spirit, it is not surprising that he soon saw how unjust were the calumnies he had heard, and that he was sufficiently interested to desire to become more acquainted with our author's teachings. He accordingly commenced attending the chapel then used as a New Church place of worship, at Greenhill, and also carefully read for himself, the result being that he gradually became impressed with the truthfulness of our views, and at length ardently embraced them.

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