their acuteness, and making blunders which only serve to intensify the hatred of their opponents. They are falling back on their centre for support, till their internal freedom threatens to disappear, and the Pope has the courage to ask the church to pronounce him infallible, and they are endeavouring to reduce those who adhere to them to an almost military obedience. The church offers Catholic Europe only the alternatives of abject obedience or hostility, and Europe, unable to obey without discretion, accepts the alternative." In this conflict it is not difficult to see the victors. But the victory is but the beginning of the end. Society cannot exist without the acknowledgment of God, and a life according to His commandments. Religion, in one form or other, is a necessity of humanity; and unless truthful and rational religious sentiments are imbibed by the people, the public mind will again fall under the most abject superstition. Truth from God is the salvation of the world; and deeply does it behove all who possess the truth to diffuse its light and sow its seeds of wisdom broadcast over the nations. Many agencies are actively promoting this object. The written Word of God is being diffused with zeal and earnestness, and the wonderful providence of the Lord is moving in the midst of these seething elements of modern society, educing peace out of strife, and order out of confusion. That such will be the final issue no one who has faith in God and faith in the Word of God can doubt; but so neither can he doubt that those things that are shaken (the "beggarly elements" of human superstition, and error, and folly) must be removed, that the things which cannot be shaken (the everlasting principles of truth and righteousness) may remain. CHRISTIAN UNION. We have had frequent opportunities of marking the yearning for Christian union which is manifesting itself among all Christian communities. Hitherto, among members of the Established Church, it has appeared chiefly in the wish for comprehension. The desire has been to facilitate the return of dissenters to the church, and to make one large community in connection with the Established Church of this country. This view of the case seems to have met with scarcely any response on the part of dissenters. The aspect of the church is not inviting. Its internal disunion, the strifes and contentions of its conflicting schools of theologic opinion and ritualistic practice, and above all the restraint upon its action, to which dissenting communities are not exposed, all tend to indispose those who are free and earnestly engaged in what they believe to be a good work, to listen to the overtures that are thus made to them. Meanwhile there is growing up in the Establishment itself a feeling that the true ground of union is not in the comprehension of all the professed disciples of the Saviour in one individual community, but in the cheerful and hearty recognition of the religious equality of all true Christians as the servants of one common Lord. Foremost among those who have arrived at this conclusion, and taken an active part in its promulgation, is the Dr. Alford, the Dean of Canterbury. This ground of unity has been, directly or indirectly, presented by him, in his paper on Conscience, in "Good Words," in his admirable sermon on Christian Charity, preached in the special services at Westminster Abbey, and in an able paper in the Contemporary Review, to which we alluded in our April number. A recent occasion has afforded the Dean an opportunity of giving practical effect to the sentiments thus enunciated, by actually fraternizing with a public assembly of leading and influential dissenters. This opportunity was afforded by the annual assembly of the friends and supporters of Cheshunt College, over which he was invited to preside. The character of the college favoured his acceptance of this invitation. It owes its establishment to the revival which took place in the Establishment itself near the middle of the last century. The title deeds of the college, therefore, provide "that students, on leaving the college, should be left entirely at liberty to seek ordination in the Church of England, or to become ministers of any other evangelical community." In the course of his address to the large assembly collected on the occasion, the Dean said :— "This college represents to me, as I read its documents, a very sacred principlethat of hearty mutual recognition of one another as servants of our common Lord. We in this land have been long endeavouring to make our Christianity stand on its narrowest and finest point, And the inevitable result of equilibrium on the apex has followed. It has been unstable equilibrium. Our English Christianity has had to be propped all round, so thickly, indeed, that many have failed to discern the building itself for the multitude of shores that surrounded it. It is high time that this vain experiment were abandoned-high time that we change our course, and try whether we cannot attain stable equilibrium by setting our English Christianity on its base. It may be true that this reversal of position will require great caution and delicacy of handling. Two things certainly are true that the process cannot be accomplished unless the artificial props be struck away, and that when it is accomplished they will no longer be wanted. Now it has seemed to myself, and to others, that the day has come for setting one's hand with advantage to this work. And this has been a reason why I stand here to-day as the proposer of prosperity to your college, that we may, if it be God's will, inaugurate, or at least give expression to, a spirit of hearty, loving recognition of one another, as brothers and equals in God's work." Addresses were subsequently delivered by eminent ministers both of the Church and Dissenting communities, warmly reciproca ting the sentiments expressed by the chairman, and giving reason to hope that the efforts to promote the unity of the brethren in the bonds of peace will henceforth take a practical shape, and be actively pursued by all who love our Lord Jesus Christ in sincerity and truth. EDUCATION OF YOUNG MEN FOR THE CHRISTIAN MINISTRY.-We have noted in the preceding article the evidences of improved feeling and the growth of Christian sentiment on the subject of Christian unity, as manifested by the presidency of Dean Alford at the anniversary of Cheshunt College. There are other lessons, however, to be learned from this anniversary, and to one of them we wish to give a brief attention. It was naturally to be expected that at the anniversary of a college, instituted by Lady Huntington, to prepare young men for the Christian ministry, the necessity for such preparation and the qualifications necessary for this ministry should come under review. Allusion to this work was made by more than one of the speakers. The address of Mr. Cheetham, Know M.P., gave in a few sentences a layman's view of this subject. Although the Congregational ministry possesses a high reputation for general scholastic attainments, yet Mr. Cheetham thinks it behind the requirements of the age. He was himself connected with the trusteeship of one of the largest Nonconforming colleges in the North of England, and they now send their young men to receive their scientific and classical learning to Owens College, which possessed masters from Oxford and Cambridge of the highest talent, while the students received at their own theological institution that course of instruction which such institutions were most adapted to give. The address of the chairman on this subject was the principal feature of the proceedings. After intimating that there is acquired as well as native aptitude to teach, and that native aptitude is very often latent, and not educed but by a training process, he went on to remark that "the chief material to be acquired for ministerial teaching is the knowledge of Holy Scripture: not that it is the only material. ledge of man is at least an indispensable requisite for putting the other knowledge into use." After dwelling on the best means of obtaining an accurate knowledge of the structure and meaning of the letter of the Word, he proceeded to dwell on its exposition. In this connection he mentioned the fault of inquiring less what Scripture has said, than what it ought to say and may be made to say. The great majority of our English expository works are tainted throughout with this fault. To pass from English commentators to such works as those of De Wette and Meyer, is to emerge into freer air and unfettered action. "I feel for myself," he says, "that I cannot adopt, that I have an increasing aversion to, the rationalistic systems of both these writers; but for all that, I find them by far the most valuable expositors, and that just because of the almost total absence from their pages of any wish to bend plain language so as to suit pre-conceived notions-because they simply inquire throughout, not what it may mean, but what it does mean." From this point, the speaker went on to notice the attitude of the preacher towards his flock, and the lack of influence, where there is a want of knowledge and sympathy with the condition and requirements of the age, and the experiences of those who are occupied with it. "At present," he says, "I feel that the attitude of our clergy towards the age, and the men of the age, is far too generally a bar to their usefulness in this matter. There is an almost universal railing at the age, and at its habits of thought and practice. General sentences of condemnation are pronounced against whole schools of thought and opinion, without any pains bestowed to understand them; without any inquiry how far they may represent the influence of Christianity itself, working in unsuspected, or hitherto unexampled forms. That the clergy should ever again assume that kind of lead which they once had, is as impossible as it would be undesirable; but that they ought to be made acquainted with, and to feel with and for the mental and spiritual state of their flocks, surely none will deny. Men do not now think, men ought not now to think, as any priest prescribes; but it cannot but be salutary, that men should know and feel that their spiritual pastors are at least their equals, in the race of thought, and even their superiors in observation of its tendencies. Whatever this age may be, it is, at any rate, more worthy of our attention and study than all that have gone before; for it is our appointed test of responsibility, our prescribed field of labour. Perhaps there never was a time in the history of the church when there lay before her clergy higher duties, combined with greater opportunities. Higher duties for it seems certain that the great re-construction of the Reformed Church of England is coming rapidly upon us, a re-construction on purer grounds of faith, and larger axioms of charity, than any which the world has hitherto seen :-and greater opportunities for the old weapons of persecution are broken up; speech has perfect liberty, persuasion unbounded access. To those who read the course of the venerable Foundress of this your college, how great is the contrast between that day and this! Then everything tended to obstruct, now everything invites onward. Obstacles are falling, facilities are arising, so unexpectedly, so rapidly, that our thankfulness can hardly keep pace with our wonder." In such an age, the New Church has much to say. She is the depository of the truths which the world needs, towards which it is slowly approaching, and by the reception of which alone can the "second reformation" be effectually accomplished. -- SWEDENBORG SOCIETY. The annual general meeting of this society was held in the Society's house, Bloomsbury-street, on the 16th of June, the Rev. Augustus Clissold, M.A., in the chair. The chairman opened the meeting with prayer, and called upon the secretary to read the report of the society's operations for the last year. It appeared from the report that a desire had been expressed to revive the practice of holding a monthly coffeemeeting, for the consideration and discussion of theological subjects. The advertising of the works had been continued, and so far as the treatise on "Heaven and Hell" was concerned, the sales had borne a fair proportion to the outlay. It was considered to be one of the most efficient modes of advertising the works to present them to libraries, a course which had been adopted in numerous instances of late years; amongst which might be specially noticed the library of the Oxford Union Society. The reception of the works there strikingly evinced the decrease of prejudice against the doctrines. The treasurer read the audited cash account, which, commencing with a balance of £463. 13s. 2d., and including dividends, interest, sums received for the sales of works, and subscriptions, amounted to £972. 8s. The expenses, including printing, paper, binding, salary to storekeeper, advertising, ground-rent, rates, taxes, &c. amounted to £556. 2s. 7d. leaving a balance of £416. 5s. 5d. The Latin manuscript printing account remained the same as last year, with a balance in hand of £30. The Chairman, in an able address, referred to the commotions prevalent in religious society, and to the catholic sentiment so strongly insisted upon of the indefectibility of the church. We could not expect, he said, the ark of Divine truth to sail over the sea of modern thought without encountering a storm; and for a considerable time they had been steering their course amid a tempest of thunderings and lightnings, and voices, for such they would appear in the spiritual world. Instead of wasting their breath in answering the winds, their plan would be, in quietness and con fidence in the Lord, to avail themselves of every help which might be afforded them, in the course they were pursuing. If they spoke of a new dispensation and a New Church, they were generally met with the remark that the present dispensation is final, and the church indefectible. If they referred to any remarks of Swedenborg, they were told that they were merely the ipse dixit of one man; that the real authority was that of the catholic church. This view of the indefectibility of the church had been universally adopted by catholic writers, including both Romanists and Protestants. It might be called the standard ecclesiastical argument. "If there is one thing," said Max Müller, "which a comparative study of religion places in the clearest light, it is the inevitable decay to which every religion is exposed. It seems to me almost like a truism that no religion can continue to be what it was during the lifetime of its founder and its first apostles; yet it is seldom borne in mind that without constant reformation (i.e., without a constant return to its fountain head), every religion, even the most perfect-nay, the most perfect, on account of its very perfection, more even than others-suffers from its contact with the world, as the purest air suffers from the mere fact of being breathed. The question in that case was, What would become of the Christian church ?" After referring to the statements of catholic writers on this question, Mr. Clissold proceeded to remark that" on comparing what is said upon this subject in the Arcana Coelestia' with the statements found in the writings of Roman Catholic and Protestant authors, it might be concluded to be the case with every church that in process of time it decreased, and at last remained only amongst a few. Those few with whom it remained at the time of the flood were called Noah. In other places they who remain are called in the Word 'remains' and 'remnant,' and are said to be left in the midst or middle of the land. As that was the case with the church in general, so also was it the case with the church in particular; unless remains or a remnant were preserved by the Lord in every particular person, he must perish eternally. So also, unless there were a reserve of some with whom the true church or true faith remains, it must needs perish everlastingly. The Adamic church was preserved in the Noachian by means of the remnant; in like manner the Noachian was preserved in the Jewish, and in this case, as might be seen in the Arcana, the Jewish church was not any new church, but was a resuscitation of the ancient church; the Jewish church was essentially the same with the Noachian, the Noachian with the Adamic; it was essentially the church of all ages, though shrouded from internal sight by an external covering. The externals of the ancient or Noachian church were all representative of the Lord and of the celestial and spiritual things of His kingdom, that is, of life, and charity, and faith, thence derived. The changes experienced in the church in all ages did not alter its essential nature, though they affected its external relations. As Dr. Newman, in his sermon, The Christian Church, a Continuation of the Jewish,' says— Such changes, whether gradual or not, did not interfere with the church being considered one and the same.' The universal church was thus seen to be the church of all ages; it was in the beginning, and had descended through all ages down to the present time. It was not a mere collection of all the particular churches at present existing, for, if it were, it would be subject to their defectibility; whereas it had been shown that the church universal could never fall away; it was indefectible. It was noteworthy that Swedenborg never spoke of the defection or defectibility of the universal church; on the contrary, he says it is altogether requisite that there should be a church upon earth, without which the human race would perish; for otherwise it would be as when a man dies when the lungs and the heart cease to move; for which reason it is likewise provided by the Lord that there should be always a church upon earth, where the Lord is revealed by the Divine truth, which is from Him, which Divine truth on our earth is the Word. What, then, were the principles which constitute this universal church? The same principles upon which hang all the law and the prophets; these are the essentials of the church in heaven, and consequently on earth." Mr. Clissold concluded by moving the following resolution: That in the opinion of this meeting the church exists from the Word, and the quality of the church with man is according to his understanding of the Word; so there is reason to believe that in the present day, by a more spiritual interpretation of the Word, the Lord is effecting a transition from an old to a new church." The resolution was seconded by Dr. Bayley, who observed that as the Divine Word was opened it would be valued as the centre and essence of the church, sufficient for the spiritual wants of all ages, and the grand cause of the church's triumph. As in the natural universe not one atom of matter goes out of existence, but only changes its form, that change being the very law of its life and progress-as the residuum of last year's harvest forms the principal seed-corn of the future-so likewise of the church, the interior of which always remains, though the exterior undergoes change, yet preserving the essence which constitutes a church. It was important both to see and feel the grandeur of the universal church, as well as the importance of its being preserved in freshness, which was effected by means of changes. The human organism throws off what is dead and used up, and brings new life and new form, and in that very proportion health and strength. It was the same with the church. While the church exists from the Word, the perfection of the church depends upon the understanding of the Word. It was not the Word as existing on a shelf; it was the Word as loved and understood. portion as the Word is understood, it becomes to us strength, glory, and blessing; in that proportion it exposes the evils we are required to put to death, that we may live. A grain of wheat is not quickened except it die. Persons who fancy they have no ideas to reject will never get better ideas; they who fancy that they have no evils to amend will never get better principles; they who suppose they are too wise to be taught will never be improved; they are hindering every process by which their spiritual health could be promoted. In conclusion, Dr. Bayley referred to the separation from the old forms and elements of Christianity. While Paul and his party, in the first Christian church, felt that they were taking a manly course in separating from the old forms, Peter and those on his side thought they were taking a proper In pro course in keeping near them, but filling them with a Christian spirit. Now, as then, those who take the one course or the other are performing good services in the world. He rejoiced to find amongst other Christian communities men who were holding New Church views of truth. They could all join hands, and use the language of the apostle John-" We know that we have passed from death unto life, because we love the brethren.” The Rev. T. M. Gorman moved a resolution desiring the society to cause to be drawn up, under its sanction, a succinct and faithful summary of the entire writings of Swedenborg. After referring to the Swedenborg Society as belonging to no sect, but intended as a missionary to all sects, and to the connection of ministers of the Established Church with the publication of Swedenborg's works, he went on to say, he thought that the suggestion contained in the resolution was likely to meet a great want, and to remove one of the greatest difficulties in the way of persons receiving the testimony of Swedenborg, against whom a charge of mysticism had been so commonly made even by the most advanced thinkers, the most tolerant, the most enlightened, the most cultivated minds, while the very opposite was the truth, for it might be demonstrated that of all enemies of mysticism, Swedenborg was the greatest. In no age of the world had there ever been seen such an enemy to mysticism, except, perhaps, in the single instance of Aristotle, who was indeed, as a philosopher, the ancient Swedenborg. He esteemed it as one of the most signal uses which this society could perform, to bring Swedenborg's writings into full relation with modern speculations, both in philosophy and in theology. There never had been an age of the world in which the principles of Swedenborg could be so clearly seen as in the present, when many thinkers were advancing to the very confines of Swedenborg's principles, though without the least knowledge of what they were doing. As an example, in the case of the nervous system, he might mention that there were several French and German writers who were now working out a principle which Swedenborg had been the first to propound, viz., that the nerve cell is the magazine of nerve force, and that the nerve cell gives origin to a nerve |