If we could raise only £100 as a memorial fund to his honour, this might be done. The Council would willingly accept it under the condition of devoting the interest thereof in perpetuity to the object so dear to his heart. The subject has been under discussion, and at the last Council meeting it was unanimously agreed that I should call the attention of our brethren to it through the magazines. Since the notice in the Report £1 has been forwarded for the Foundation from Mr. Lewis Slight, and another from the Misses Castle, of Brighton. Around this nucleus of an endowment it will be easy to aggregate all other contributions, including my own. It is intended to accumulate the sums given, both principal and interest, until they amount to one hundred pounds, when the first "Goyder Scholar" can be elected. The interest only will be appropriated by the trustees, as it arises, to the payment of his fees for instruction at the New Church College. I commend this object to the liberal consideration of the readers of the Repository. HENRY BATEMAN. 13 CANONBURY LANE, LONDON, N. Review. SERMONS ON THE APOCALYPSE. By Rev. THOMAS CHALKLEN. THE second volume of this excellent work has now made its appearance, and together with the first, which may be had uniform with the new volume, constitutes a truly valuable addition to New Church literature. It contains sermons on every point in the Book of Revelation, beginning with the woman clothed with the sun, and continuing to the conclusion of that wonderful book. The style is dignified, clear, and edifying. The spiritual sense is brought out and applied most cogently, and with the several other works lately published on the Apocalypse, entirely shows that this book, so long regarded as a sealed volume, has by Divine mercy been entirely opened to spirituallyminded men. The two volumes, consisting of seventy-one sermons, will make them especially useful for isolated receivers, and for those friends whom distance may prevent from attending service a second time on the Sabbath, but who yet wish to spend the evening in an edifying and heavenly manner. As an illustration of Mr. Chalklen's lucid and forcible style, we subjoin one short paragraph, and so commend the two volumes most heartily to our readers. It is the conclusion of Sermon 40. 6 "Living as we are in the transition state of things, when old things are passing away, and all things are being made new,' let us see to it that this transforming work is going on in us individually. That whatever in our desires, our opinions, or our doings, retains aught of the old faith-alone principle, may be purged of its impurity; that all our wishes, thoughts, and actions may harmonize with the truths of the Word; that the principles of the Lord's New Church may grow in us, until we become fitted to take our several places in the New Jerusalem above." 497 Miscellaneous. reception of Christianity. In the case of the Government schools and colleges this is not attempted; and it is accomplished to only a limited extent in those of the missionaries. INDIA.-The reception of the Heavenly therefore, to lead the natives to the Doctrines by Dadoba Pandurung will naturally attract the attention of the members of the New Church to the prospects of the moral and religious progress of the inhabitants of this vast dependency of the British crown, which "Though here and there," says this is the subject of a paper, by Mr. writer, "an educated native may have H. J. S. Cotton, in the September been brought to Christianity, the edunumber of the Fortnightly Review. The cated natives, as a body, have not been subject of this essay is the moral pro- slow to perceive that the intellect of gress, but it is impossible to separate Europe in the aggregate is drifting away the question of moral progress from from the traditional religion. Whatthe state of religious opinion, and ever change may eventually be effected, Mr. Cotton does not attempt it. He the change from Hindooism to Chrisdiscusses freely not only the popular tianity is perhaps the most improbable. education of the Government schools The people themselves cannot be induced and colleges, but also of the mission- to accept it. aries, neither of which does he regard But if the people cannot be induced as an unmixed good. "The actual to accept the popular presentments of Hindooism of the present," says Mr. the Christian religion, may not an exCotton, "has behind it a polytheistic position of Divine Truth, which recogpast of thirty centuries or more, and nises the Providence of the Most High this past must inevitably mould and in all the events of human history, and colour its future, whatever the form requires no breaking with the past, but into which it may hereafter be de- the glad acceptance of whatever is good veloped. Already, however, the intro- and true in its teaching, be more duction of a Western system has been acceptable to their minds, and better to break down this continuity. We adapted to promote their religious promay observe in the minds of all our gress. In this respect the doctrines of educated natives, whether belonging to the New Church are adapted to their the careless many or the earnest few, wants; and we cannot but think that an undisguised contempt for the simple the condition of life described in the faith of their forefathers. We may following extract is one which forms a observe a deplorable tendency to ex- good ground for the reception of the aggerate the value of modern at the seed of the new kingdom. expense of ancient achievements. It is undoubted that one effect of our education has been to undermine the social feelings of attachment, obedience, reverence for age, and respect for ancestors. In these respects, as in others, the vices of Europe have supplanted virtues of a distinctly Oriental character. There is fundamentally little or no difference in the action of the two great educational agencies in India. In the case of both Government and the missionaries the system is destructive. In both cases the system pursued destroys respect for the old organization, and the old beliefs are replaced by a superficial rationalism, which demoralizes the individual, and tends to produce disorder in the community." The effect of education is not, "The domestic life of the Hindoo is indeed in itself not more immoral than that of a European home. Far from it; there is so much misconception on this point that it is desirable to state the very contrary. The affection of Hindoos for the various members of the family group is a praiseworthy and distinctive feature of national character, evinced not in sentiment only, but in practical manifestations of enduring charity; the devotion of a parent to his child, and of children to parents, is often most touching. The normal social relations of a Hindoo family, knit together by ties of affection, rigid in chastity, and controlled by the public opinion of village elders and caste, command our admiration, and in many respects afford an example we should Standard Sermons his references to do well to follow." WESLEYANISM.-The changes of doctrine which have for some time been marked features in the progress of other Christian communities are beginning to be very perceptible in this large and influential community. In no other body is so much effort made to prevent change of doctrinal opinion. A young man, according to Dr. Osborne, when he enters the Wesleyan ministry relinquishes his individual freedom of thought. He was free to enter the ministry or to refuse to do so; but having entered, he has bound himself to a system of doctrine from which he may on no account depart. And this system is extensive and widespreading. It is the largest creed in Christendom. It spreads throughout Mr. Wesley's Commentary and Sermons. The Conference regulations are also of the most stringent kind for preserving what is regarded as orthodox opinion. On stated occasions each year each minister is required to give assurance of his continuance in the Wesleyan faith. The feeble minds in the community will have no difficulty in this matter; the more thoughtful cannot without mental reservation accept many of the doctrinal statements of Wesley's Sermons. The subject of the future lot of the wicked is becoming to Wesleyanism, as to other bodies, a source of extreme perplexity. The doctrine taught in the Wesleyan Catechism is, that "hell is a dark and bottomless pit, full of fire and brimstone, in which the wicked will be punished for ever and ever by having their bodies tormented by the fire, and their souls by a sense of the wrath of God." To maintain this doctrine in its strict literalness seems scarcely possible; and it is only justice to Mr. Wesley to say that there appears to have been some misgiving in his mind on the subject. Of this the following evidence is supplied by a Wesleyan correspondent of the Christian World: "Mr. Wesley published a large numher of sermons on the Future Life, but deliberately excluded them all, except one on The Great Assize,' from the first four volumes, which, together with his 'Notes on the New Testament,' constitute the only Standards of Methodist doctrine. In those fifty-three Eternal Punishment' are notably few, and, with rare exceptions, are couched in the very words of Scripture. In his sermon 'On Hell,' which is one of the excluded ones, he contends that 'the worm that dieth not' is nonmaterial, an apt and forceful figure; and though he personally believed in the materiality of the fire that is not quenched,' and consequently in the physical torment of the lost, he sometimes speaks as one in doubt; and in his Notes' on Mark ix. 44 expressly leaves that point an open question." The question has been especially prominent during the recent Conference. The late Mr. Fearnley of Southport provided an endowment for the delivery of an annual lecture in defence of the Christian faith. This year the subject chosen was the "Final Lot of the Wicked." The lecturer, Rev. Mr. Olver, seems to have laboured to soften the harshness of the popular teaching, and to modify the doctrine of the Catechism. In doing so he offended the magnates of the Conference. The usual vote of thanks was withheld, and the feeling of dissatisfaction so undisguised, that Mr. Olver declined the fee provided for his lecture. Another disquieting circumstance was a letter from the Rev. Mr. Impey expressing his inability to continue to subscribe to the Wesleyan doctrine on this subject. Mr. Impey, who is now advanced in life, has for the long period of forty years been an acceptable and useful missionary, chiefly as superintendent of the mission in South Africa. In his letter to the Missionary Secretary, Dr. Punshon, he says: "I may admit that the future punishment' of the wicked is everlasting' in the sense that in itself it is final and irreversible, but that such punishment consists in the conscious and eternal agony or suffering of a living soul I cannot believe. I do not believe that the general teaching of God's Word warrants such a doctrine, nor do I believe that this doctrine is consistent with the revealed character of God." No resolution was passed by the Conference on this letter, but the writer's name simply omitted from the list of ministers. But there is a greater danger than the loss of a few ministers, to which Wesleyanism is exposed by these proceedings. This, which involves a moral question, is thus stated by an Ex- Wesleyan:— Catholic Church, in her multiform struggles with opposing forces, and her deep longings after unity and peace, both abroad and at home. "Convinced that a good work might be done were these writings investigated without bias, and used in a spirit of enlightened charity, they are desirous of corresponding with any earnestminded priest willing to join them in their proposed study. "Communications to be addressed to A. Z., care of Castle & Lamb, 133 Salisbury Square, E. C." CONFERENCE TEA-MEETING. - The following are the concluding speeches of this meeting, which we were last month compelled to withhold : "But I have reason to fear that Wesleyan Methodism is exposed to a greater danger than the repeated loss of a few good and true men. I left behind me in the Connection ministers whose opinions were the same as my own. They knew that those opinions, when officially announced, compelled me to secede, but they remained silent. Subsequent seceders can say, with more or less of qualification, what I have just said. The tone of belief in the Connection is well known to be very different from what it was twenty, or even ten, years ago. Conference itself is still orthodox; it is legally bound to be so for the sake of the trust-deeds of its property. But I am divulging no secret when I The Rev. John Presland said that say that there is a numerous Broad Mr. Giles, with a simplicity, beauty, Church section among the younger and power all his own, had reminded ministers, who nevertheless continue, them of the great truth of their immoryear after year, to give an unqualified tality, and had suggested the fact that affirmative answer to the question, 'Do the immortality comprised two great you believe and preach our doctrines?' alternatives. This being the case, how The growth of more liberal views among important became the necessity of some the Wesleyans is a thing over which, in definite knowledge of the principles itself, I should be one of the first to which are to decide the character of the rejoice. But I contend here-as I have alternatives towards which all were often done in private conversation with hastening-some clear, precise assurthe ministers themselves-that broad ance respecting judgment. Time was doctrinal views cannot lawfully be held when the religious world thought that by men who are yearly compelled to it enjoyed a clear assurance on this renew their avowed adhesion to one of matter. It was believed, according to the severest and most elaborately de- the letter of Scripture, that at the vague tailed systems of doctrine in Christen- and remote period known as "the last dom. day" the great trumpet would be blown, the dead be raised, and all arraigned before the dread tribunal usually associated with the idea of the judgment-seat of Christ. If they had watched the progress of Christian thought, however, they would know that this idea, in its crude, original simplicity, could no longer be held by the majority of Christian minds. It was essential as a means of controlling our everyday actions, sanctifying our motives, and guiding us into the way of life, to have a clear and accurate notion concerning this subject of judgment. When was judgment to take place? Judgment took place on each soul as soon as the separation of the man from his material covering took place. "It is appointed unto man once to die, and after this the judgment.' Immediately after, for our Lord had spoken a parable illus trating the subject, in which he exhibited Can this progress and change of sentiment then be stopped? In the opinion of Mr. Hawkins, one of the seceders, it cannot. "Of this," he says, "I feel confident, that the world will go on to prove that life means progress, that thought means discovery, that the old has to make way for the new, and that humanity must ever be advancing in its knowledge of truth and God." SIGN OF PROGRESS.-The following appears in recent numbers of the Guardian and Spectator: "Ad Clerum. -A few devoted priests are anxious to present the Catholic teaching of the Church with increased clearness and power in the face of new and strange forms of natural ism and superstition. "They have reason to believe that the writings of Emanuel Swedenborg may be made to render substantial aid to the of your hearts," said Jeremiah. The the rich man and Lazarus alike as passing from this present state, and as at once existing in the eternal world in the experience of conditions for which their lives here had prepared them. In the Revelation they had the most impressive incident of the appearance to John of an angel so magnificent in the splendour of his person that John regarded him as a Divine presence, and fell before him to worship, on which the angel said, "See thou do it not: I am of thy brethren the prophets," proving obviously that he had lived his life here on earth, had passed away, had undergone his judgment, and was then realizing the fruits of the life he had lived below. The evidence of Scripture was plain that the period of judgment was not remote, but that as soon as we passed away from the present scene and the friends with whom we now associated, we should be judged according to our works. Where was this judgment to take place? Judgment which takes place immediately after death must be in the spiritual world; but not in heaven, because the evil could not be raised there; nor in hell, because the good could not be degraded there. The doctrine of judgment supposed and necessitated the other important doctrines of the New Church concerning the intermediate state, the world of spirits. Into this intermediate region of the great spiritual world all souls The Rev. T. Child said that it must entered, and were there judged. How rejoice the hearts of veterans when they was this judgment consummated? The heard the young ones coming up and description was in the Book of Revela- asserting firmly that they stood by the tion: "I saw a great white throne, and old lines. There was need at the preHim that sat upon it, before whose face sent day for definite theology on the the heaven and the earth fled away. . subject of hell. If they had got rid of and I saw the dead, small and great, certain flames of fire, of certain remorses stand before God; and the books were of conscience, neither of which constiopened, and another book was opened, tuted hell at all, what had they to put which is the book of life: and the dead in place of these? They believed hell to were judged out of those things which be perverted humanity and all its conwere written in the books, according to sequences. If humanity was perverted, their works." This was a solemn and what did that mean but the perversion, impressive description: but how to be and to that extent the eradication, of understood? They must look deeper conscience? When there was taken than the mere surface for an explanation from a man, or when he took from of that magnificent vision of John. himself by his own act, this monitor "The books were opened." What in the soul, he was simply carrying books? The books to which the out the promptings of his animal tenprophet Jeremiah referred when he dencies. When, therefore, they spoke said, "The sin of Judah is written of hell, they meant a man perverting with a pen of iron and with the point of a diamond." But where was it written? "It is engraved on the tables his highest human functions, taking the lower powers of his nature and putting them deliberately in the place of his |