like to refer for one moment to the gene PUBLIC MEETINGS DURING CONFER nimously adopted by the Conference. the beneficial results of these important After revising the list of ministers, Dr. labours. The growth of the Church, though Bayley again called the attention of slow, is steady and progressive, and every the Conference to this appointment, and year adds to the interest of its annual suggested the desirableness of raising Mr. assembly. Thornton to the rank of an ordaining minister, that he might be fully fitted to discharge every function of the ministerial office which might be required in the ENCE WEEK.-Wednesday. On WedAustralian colonies. A resolution to this nesday evening, a conversazione was effect was unanimously adopted, and the held in the Masonic Hall, New Street, following morning Mr. Thornton, who was under the auspices of the Birmingham absent when the resolution was passed, Society. The Rev. R. R. Rodgers, in read the following address :Mr. President and Gentlemen,--Before the honour, the privilege, and the very opening the proceedings, said I have departing from this Conference, I should great pleasure of offering to the Conference, the visitors, and friends generally, the cordial greeting of the Birmingham Society; and I hope that every one present will spend an evening to be remembered with pleasant feelings in connection with the meeting of Conference this year in Birmingham. I believe it is the wish and aim of Conference at all its Sessions to exhibit as far as possible the whole genius of the New Church, and to bring into play the many and various faculties of the human soul. The spirit of our religion is co-equal and co-extensive with the whole requirements of our common nature. True religion is not this or that; it is not merely a comforter in sorrow, or a penitent stool for naughty people, or a devotional service for the reverent mind, or a jubilant song of thanksgiving to the grateful spirit, but it covers all human life like God's blue sky; blesses the earth in the day time like warm sunshine, and gladdens us in the night season like the moon and stars. It is antiquarian, it is also prophetic, and in fact it is a stranger to no normal appetite predicable of man. And as far as possible the universal genius of religion will this week find expression. rous action you took respecting me yesterday morning, as I may perhaps have no other opportunity. Permit me to say that I am deeply sensible of the honour you have shown me on the occasion of my leaving our dear mother country for a new and distant land, by expressing and reposing much confidence in the uses and services I hope to render there. I shall endeavour by the Divine aid to set forth clearly and powerfully the life and faith of the Lord's Second Advent in the spiritual sense of His Word, and betake myself with renewed energy and hope to this most important work. The flock I am to tend and feed is yet feeble and few, but I have great and abiding faith in the future progress of the New Church in Australia, and I shall seek to further that progress in accordance with the sound principles of action which are proved to be essential to its success. Though I shall often feel how serious a loss I have sustained in being deprived of the advantages of closer intercourse with you, which I have now enjoyed for some years, yet I shall always look back with heartfelt pleasure and thankfulness to these great privileges. The Conference did not close its proceedings until noon on Saturday. An unusual number of members attended the reading of the Minutes, and remained to witness their signature by the President and Secretary. Many subjects calculated to produce diversity of opinion were brought before the Conference, and necessarily engaged its serious and thoughtful attention. This was especially the case in the Committees, some of the members of which were required to master long and complicated details of important matters relating both to our own country and also to foreign missionary operations. The labour thus entailed upon the members was, we believe, in each case conducted with intelligence and zeal for the best interests of the Church. The resolutions arising out of the Reports of these Committees were passed unanimously, and we cannot doubt To-night we shall try to express the social and agreeable side of religion, and our text is taken from St. Paul's advice to the Romans, "Let every one of us please his neighbour for his good to edification." Not that I believe religion proper is ever anything but a happinessmaker, or ever does other than please the neighbour for good to edification. I used to think otherwise, I know, and while the flail is no doubt an excellent instrument in the hand of the husbandman, yet it is only used once a year, and is not regarded as an instrument for everyday service. I believe now in feeding, and shepherding, and looking after the growth and multiplication of good affections,-in sowing and reaping, and planting fruit trees, and making human nature pleased with its own admirable faculties of taking pleasure and giving pleasure to others. Gentle happiness, I believe, is most favourable to the growth of virtue in every form; and while I quite believe that the great purpose in all things is to make men strong, and pure, and wise, yet a powerful aid to this end is in making men happy superficially. Tonight's enjoyment is no doubt superficial compared with the profound enjoyment of a Conference debate, but at any rate it furnishes an agreeable variation, and as serious debate always results in the fruits of the spirit-joy, and love, and peace, so I trust the music, and good wishes, the social relaxation and informal pleasantry of this meeting, will conduce to the same gracious end. I hope that every one will have an opportunity of becoming acquainted with the friends he wishes to know, and that the foundation of many friendships at once pleasant and lasting will thus be laid. note that the envelope containing this letter is similar in fashion to that in use at the present time. The MSS. chiefly related to the history of the New Church, and amongst the letters were several from the members of the Swedenborg family now living. In another part of the room was shown a wonderful reproduction in photo-lithography, in 12 folio volumes, of the whole of Swedenborg's MSS. as existing in the library of the Royal Academy of Sciences at Stockholm. Near at hand were exhibited many books from Swedenborg's own library, and also the first English editions of many of his theological works. In a "Sketch of the New Church," included in the reproduction of the MSS. of Swedenborg, he says:-"Upon all my books in the spiritual world was written, "The Lord's Advent' (Adventus Domini). The same I also inscribed, by command, on two copies in Holland." One of these copies has lately been discovered bearing the inscription, "Hic Liber est Adventus Domini; Scriptum ex Mandato." The book, which is the property of Mr. James Speirs, was exhibited by the Rev. R. L. Tafel, and was the source A most important feature of the of great interest. In another case were entertainment was a magnificent exhibi- many of Swedenborg's interesting early tion of Swedenborg's philosophical, works, the earliest English and German scientific, and theological works. The collateral literature being illustrated by original editions were chiefly in Latin, Stephen Penny and Detinger, each with some few in Swedish, and a more bearing the date 1765. In the same complete collection was never before case, too, were specimens of Swedenborg's gathered together. An interesting item theological works printed in English, in the exhibition was a Greek-Latin French, German, Welsh, Icelandic, lexicon which Swedenborg used in his Latin, Italian, Russian, Polish, Swedish, studies, and which contained the sig. and Danish. The remarkable exhibition nature, "Emanuel Swedberg, 1700." was further supplemented by a trio of One case was occupied by his poetical, portraits in oil of Swedenborg-one, philosophical, and scientific works, looking much the worse for wear, being commencing with "Ludus Helikonius, stated to be the only portrait from the 1714," and its several editions, followed life existing in this country, and dated by the "Camena Borea," "Dædalus," 1770-72. It is attributed to Philip de his works on "The tides in the ancient Loutherbourg, R. A., an intimate friend world," an algebra (the first work on of Swedenborg's, and is further stated that subject printed in Swedish), and to have filled up a window recess in a concluding with three magnificent tomes London attic for nearly 100 years. The of the work "Philosophica et Mineralia." other portraits are excellently painted The next group consisted of the first by Mr. Munns and Mr. Whitehouse editions of his theological works, num- respectively. In conclusion, we may bering about thirty volumes. Another mention that the principal portion of case contained a large number of original letters and MSS. of Swedenborg, beginning with the date 1727. There was also shown the letter of Queen Ulrica, conferring upon Swedenborg his patent of nobility in 1715. It is curious to the collection was lent by Mr. John Bragg, of this town, the other contributors being Dr. R. L. Tafel, Messrs. W. Bragge, J. Speirs, and J. Rabone. and the Swedenborg Society, British and Foreign. A number of excellent glees and songs every form; and no one can be said to were very effectively rendered. The have realized the charity, the love, and President of Conference and Mr. Broad- the life of the New Church till it makes field, in short addresses, warmly acknow- his parish the world, and all men aimledged the kindness of the members and ing to serve God his fellow-servants and friends of the church at Birmingham. brethren. I believe most devoutly, my The evening was spent in the pleasantest friends, in a Church whose members are manner; the proceedings throughout doctrinally right, who think as I think, affording satisfaction and pleasure to the friends assembled. whose intellects are sound, and whose soundness is based on my opinions; but, Thursday.-On Thursday evening the my friends, I do not believe such a Annual Conference Tea-Meeting was held, Church will ever be seen by me,-I do and was followed by a public meeting in not think such a Church possible, and the church. The meeting was fully such a Church I do not wish to see. I attended, the church being well filled. believe one end of the ruler is quite as Rev. R. R. Rodgers, the pastor of the important as the other, and I believe Society, was in the chair. The sub- the middle of the ruler is quite as imject proposed. for the guidance of the portant as the ends. It is the same speakers, was "What is meant by the in nature; when science has reduced all New Church?" The Chairman, in in the products of the earth to one species, troducing the subject said "The ques- I shall begin to believe that men may tion which is to engage our consideration think alike, feel alike, act alike, and to-night is, What is meant by the New live alike. Wherever there is life there Church? It is not a question of a is variation; variety indeed is the sign doubtful or of an equivocal meaning, at of life. The greater the variety the the same time it is probable that no two greater the perfection of the whole, and earnest thinkers would answer it in thus everything is stamped with the precisely the same way. The nature of idea of infinity. I most cordially accept the answer will depend upon the apprehension, culture, organic constitution, and state of the speaker. The New Church may be described in doctrinal phraseology, as limited to a select few who accept a creed, and who pride themselves on the accuracy of their theological and religious knowledge. It may be described with logical and intellectual exactness, and its members may be counted to a man, as the Gileadites distinguished themselves from the Ephramites by the pronunciation of the word Shibboleth. And in this view there would be a certain amount both of truth and beauty. For though the Church is not a Church by anything of the intellect alone, neither by philosophy, nor reason, nor creed, nor intelligence, nor doctrines, yet the foundation of the Church is the simple unadorned truth and nothing else; and thus the Lord Jesus said, "on this rock," meaning this truth, that Christ is the Son of God-"on this rock, will I build My Church." But the New Church never comes before me in its large, broad, and Divine sense, till it makes me feel as John Wesley felt when he said, my parish is the world. The New Church should be comforting, and humanizing, and hope-inspiring in the sole divinity of the Lord Jesus Christ, that the Scriptures are the Word of God, and that the second coming of the Lord is in the spiritual unfolding of His Divine Word; but I do not ask all men to believe these things as I do before they are allowed to enter my Church, or before I can enter theirs. I believe it would be better for them if they did believe these and kindred doctrines; but belief is to a large extent a matter of constitution, not a matter of choice." I love to hear the New Church spoken of in every phase, but above all in the broad and charitable aspect of the Divine Sower who said, "The field is the world;" I love to trace it in co-operation and sympathy, in charity and goodness, through the discoveries of advancing science, and the questionings of rationalism, through new uses, and the fresh spirit breathed into old customs, and through the poetic and ideal imagination, but above all in the words of the Lord, "Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples. The Rev. J. F. Potts said the question which the Birmingham Society had propounded for their consideration that evening was a question that it was impossible for any one adequately to answer. In that respect it stood in the same category with all questions connected with Divine truth; for the view that any man was able to give them of that, or any other question concerning Divine truth, must always at best be only that which he had attained to. It became them as believers in the Second Advent of the Lord, made in and through His Holy Word, to base all their views on the Word of God. The Word of God contained three senses. The first was the natural sense, which was not merely the letter of the Word, but the historical sense that bore immediate and direct reference to the external things of this world. In the Book of Revelation there was a Divine prophecy concerning the subject which they were then considering, viz. the descent of the New Jerusalem. That signified the descent af the New Church, and, inasmuch as the New Jerusalem was a portion of the Word of God, it followed that that Word was to be understood in three senses-the natural, the spiritual, and the celestial senses of the Word. Let them ask, in the first place, what was meant by the New Jerusalem in the natural sense of the Word. This they would easily see must signify an outward, external, and visible effect upon earth. Inasmuch as the natural sense of the Word of God exists in the revelation, externally, of internal things, and inasmuch as it had pleased the Lord to predict the descent of the New Jerusalem upon the world, it followed that the New Jerusalem would exist upon the world as a visible effect. The tabernacle of God would be seen among men as an outward and visible effect, fulfilling the prophecy of the New Jerusalem in its natural sense. If he was asked what was meant by the New Jerusalem in the spiritual sense he should reply that inasmuch as in the spiritual sense the Word of God bore reference to truth, it followed that in the spiritual sense of the New Jerusalem it consisted of all those who were in the truth of the New Church. Wherever, therefore, there was a man in possession of the truth intellectually, whether he were an Old Churchman or a New Churchman in name, he constituted a member of the New Church in the spiritual sense of the term. And then if he were asked what was meant by the New Jerusalem in the celestial sense, he should answer that inasmuch as the celestial principle was goodness, then it followed that wherever there was a man in all the wide world who was on the Lord's side, a good man, that man was a member of the New Jerusalem in the celestial sense of the word. It was quite true that they could not always distinguish who was good and who was not; but there was One above who could dis tinguish His own elect, and could gather them out of all nations, and it was through Him they also were able to recognize the reality of the New Jerusalem in the celestial sense of the word. The Rev. W. H. Benade said he entirely agreed with the sentiment uttered by the last speaker, that no man could fully and adequately answer the question of what was meant by the New Church. He thanked God, however, that they were not left to any human answer to the question, as their Lord Himself, in His infinite mercy, as the only means of salvation for the human race, had answered that question for them in the revelation which He had made in His Second Coming into the world, for the great end and purpose of establishing the New Church here on earth as His kingdom, wherein He was King and Priest. In the doctrine of the New Church their Lord had taught them truths that were infinite and eternal in a form and manner that was adapted to their finite minds and apprehensions. In His Word He had told them that His Church was founded upon the truth, which was the rock upon which He built it-the truth concerning Himself. He told them now, in His Second Coming into the world, that by that He meant that He had founded it upon the doctrine of the New Church-the sum and substance, the beginning, ending, and middle of which was the doctrine concerning His Divine Humanity, as the First, and the Last, the Beginning, and the Ending. He told them concerning the Church that it was His kingdom on earth connected with His kingdom in the heavens, and that the Church was founded on doctrine. Doctrine taught them how they were to believe and how they were to live, and that doctrine was to be drawn from the Lord, for He was the Word. Doctrine drawn from the Word, which was Himself and by Himself, was the foundation of the Church, and there could be no other foundation of a Church. According to that doctrine, they were taught that the Church was constituted of the principles of truth and good, the principles that were to form the faith that was to be the light and guide of man, and the charity that was to flow from faith when brought out into the life. Faith was a principle of life as much as charity, since without faith there could be no charity. Doctrine, then, containing those principles, was what constituted the Church, and he knew of no other constitution of the Church than the doctrine which was the Lord Himself, given in the revelations made for the very purpose of establishing the Church through His servant Emanuel Swedenborg. Men did not constitute the Church. They might compose it just as far as the Lord those in whom they could be stored up, was received into their understandings, any state of charity produced from those and as the love of the Lord and the love of all things true and good were received into their wills and affections; but then they composed the Church by virture of the Lord's presence in them, for He was the Church. No other Church really lived but that which He formed as the very life of those who received Him in His Second Coming, and suffered Him to form them into images and likenesses of Himself. That he believed to be the answer of the Lord Himself as to what was meant by the New Church. But if they asked him still more specifically, "What is the New Church" their question implied that if there was a New Church there had been an Old Church; if the Lord bad come again, it was that He had come before; if the Lord was to be the Life-that was the Church-and He came for the purpose of being that Life now, then surely it was because He in His former coming was no longer received. Therefore if the Church was founded upon doctrine, and if doctrine was the Lord Himself in His Second Coming, what was that but simply His own doctrine again as it was in His Word? As He drew it Himself out of His Word when He said therein to His servant, "Behold, I make all things new.' By this was meant that that doctrine was made new. Doctrine was not from the Lord; it was the Lord Himself come down in His infinite Divine Humanity to be beholden by the eyes that were opened to see Him, because they willed to see Him, from a will given to them of Himself, and from their co-operation or response to His own Divine will. Their question, therefore, involved an entirely new state and condition of the Church,-not produced among men from anything that was of men, but given to man and established among men of the Lord Himself in His own coming, in His own work, and by His own appearing out of the letter of the Word which He had opened, from which He came to their understandings, and through which He addressed them as rational men, and gave them to see and know Himsel in His Divine character, and to know the good and the truth that flowed from Him as the only Life and the only Light. Men came to compose the Church in its external and internal form in the degree in which they acknowledged the Lord in His Second Coming, and only in that degree. Any approximation to that acknowledgment might be an approximation to that state in which the Lord could be seen, but it was not the New Church. Any state of good which might flow from the remnants that had been stored up in the merciful providence of the Lord in all remnants was a state which was the product of the state of infinite goodness and mercy which the Lord had hidden for Himself, so that if it were possible men might receive Him at His coming, and that He might then be received by His own. For they must remember that that was the doctrine of their Church-that the Lord could not be received by anything which was of man, but only by that which was of Himself in man. No amount or degree of human science or knowledge or learning could carry a man one whit forward to the place in which he could see the Lord; there must have been stored up in him remnants by which the New Church could be built up within him, and thence without him. Therefore, the doctrine of their Church taught that the Lord, when it was no longer possible for Him to vivify the remnants, because they had been buried by human falsity, must come again, so that the human race might not perish. One of the very principles involved in the New Church was that the old state was such that it had no longer any power to save men, only the things which the Lord had hidden underneath, and which might possibly be vivified from the opening clouds of the letter of the Word as it flowed into the understanding of men. In conclusion, he would add that in the experience which he had gained during his short life in this world, and from reading and observation, he had come to this conclusion in respect not only to the doctrines of the New Church, but to everything that concerned their lives, that they must judge between the appearances of truth and its reality, and between the appearances of evil and its reality. They would never as a Church come to stand upon a true basis, and rest upon the Divine rock of truth, until they could discriminate between what was past and gone, and what remained. There was but one Church. because there was but one Lord, and that Church was His Church, founded on doctrine. There was but one doctrine, which was the Divine humanity of the Lord Jesus, now come into the world, now present in the world, now in the very midst of those who would look up to Him and raise their hearts in Divine aspirations for light and knowledge; those who wor shipped Him, and Him alone. The Rev. Dr. Bayley, after an elaborate exposition of the scriptural meaning of the word church, and its relation to the first and second comings of the Lord, proceeded to say:--The essential principles of the Lord's Church consisted of the spirit of love. It was quite true that the Church had faith and truth and good works to |