The

a man than whom none had been a more distinguished ornament to the New Church, his revered master, John Henry Smithson. The preceding speaker had referred to the fact that he (Mr. Agnew) had done something in the way of opening bazaars. He had been somewhat chaffed in the highways and by-ways as the great bazaaropener. He began, shortly after the adjournment of Parliament, and after a brief holiday of a dozen days, to open bazaars. first he opened belonged to the old Church, and the last he meant to open-at least this year-was for the New Church. He did not think that they had come there to listen even to what his friend (Mr. Knowles) had called a great gun. Great guns frequently burst, and it was not they which did the best execution. In charity and love he believed they had conceived that enterprise. It was a noble thing to seek to overthrow the incubus of debt; for freedom from debt was freedom from danger. Men were free who were not environed by the shackles and disabilities that debt involved. They would be happier if from the proceeds of that effort they were enabled to remove the debt from off their shoulders. In charity and love they had done it, and he thought all New Churchmen knew that charity and love ought to be the moving principles of Christian life. Most sincerely did he hope that their labours would not have been in vain; and that in those hours of thought which they had devoted to the particular business they had to transact, and the time they had sacrificed, ladies and gentlemen, young and old, in order to do something to that end, had been animated by the feeling that they had been doing good, useful work. He prayed heaven that they might have the reward of having carried their work to an honourable and noble conclusion. He had great pleasure in declaring the bazaar open, and he charged all to be as generous as they could; to open their purse-strings, and to let the tide of their benevolence flow. they did that they would never repent, for it was far sweeter to give than to receive, and no one knew the true blessing of life unless he or she accustomed himself or herself to the duty of giving. He prayed heaven that in the goodness of their hearts they might go beyond what they intended to do when they came to that hall, and that they would be profligate for once in the expenditure of their coin. He had much pleasure in declaring the bazaar open, and he assured them it was with the greatest pleasure he came to Ramsbottom, and that pleasure was enhanced by seeing on that platform men holding different religious views meeting together to assist each other with brotherly and friendly counsel. It was gratifying indeed to him, and he ventured to say that in that fact they saw significantly how much higher, nobler, and more generous an ideal they had of life and duty to-day than the ideal-so far as they could gather of the past-which obtained in the days of their progenitors. Mr. Agnew declared the bazaar open, and said he took it they would go to work and do their best for the cause they had at heart.-Mr. J. Ashworth proposed, and Mr. T. Rothwell seconded a vote of thanks to Mr. Agnew for attending and opening the bazaar, to which Mr. Agnew responded. This portion of the day's proceedings then concluded, and the sales commenced. Mr. T. Wolstenholme's quadrille band played at intervals during the day, and songs, glees, etc., were given by members of the choir. The total of the receipts from sales, etc., including donations, when the bazaar was closed on Saturday night, amounted to £727, 8s. 84d. A large quantity of goods were still on hand, and were presented for sale on the following Monday evening.

If

THE VALLEY OF HUMILIATION.-It will do the Christian pilgrim no harm to have been in the valley of humiliation, provided he once gets through. It is a great compensatory law of the kingdom of Christ that he will be all the safer and all the better because he has been in and gone through it. The loss is needful for the gain, the toil for the rest, the fight for the victory, the cross for the crown, the deep humiliation for the coming glory.-Interior.

NEW SECTS.-The late Duke of Northumberland once asked a

number of fishermen about their religious profession. The spokesman said, "We are Northumbrians." We are reminded of this by a street Arab who was brought before a London magistrate the other day. It was proposed to send him to a reformatory, but there was some difficulty about his religious creed. When asked what was his religion, with inimitable forlornness he replied, "The Strand!"

embalmed and put in an ark or coffin. The only other instance of a person being embalmed which the Bible records is Joseph's father Israel, and he was by his express wish at once buried in Canaan in the cave which is in the field of Machpelah, which Abraham had bought as a burying-place for himself and his children. This was where the bones of Joseph were buried (Joshua xxiv. 32). It was in Shechem, and had been bought from the sons of Hamor. This event is also referred to in Acts vii. 16. It seems odd that so much importance should have been attached to the place of burial of Joseph's bones, that he should strictly enjoin his people, and that several times it should be named in the Bible. That it has been recorded there shows that it has a meaning for us. We all have bones in our bodies. But it is not so much interesting on that account; for as we expect to leave our bodies for ever when we die, most people are not very particular as to what may be done with their bones. Our bones are that part of the body which is the most external, possesses the least life, and is the hardest. They are quite necessary as a framework to it. Progression with the legs, and work with the arms, or indeed all the different functions of life, would not be possible without the bones, even the head being encased in its bony covering. Everything, however, in the body has its spiritual correspondent in our souls; and as we all are, or should be, spiritually children of Israel, the command to them is also a command to us. The bones of our spiritual bodies are the truths or principles we have learned; they form a framework, that is, a system, according to which we act. They are taught us very early; as remains of truth they are implanted before we are aware of it. But they are the bones of Joseph. Joseph corresponds to the internal of the Church, which is love. His bones are the external united to this internal. When Joseph dies, that is, the internal love, the command is to preserve the external. Even then his bones are not allowed to decay; they are embalmed. In embalming something external is used to preserve an object. The preservation of the good external which is without an internal is not due to itself, but to the presence of angels and good spirits. Moses, we are told, took the bones of Joseph. Moses represents the law of God, especially the Ten Commandments. His taking the bones of Joseph represents the requiring of external obedience even when internal cannot be obtained; and when Moses (the Divine law) leads the children of Israel (those who are being regenerated), taking with him the bones of Joseph (good external conduct), it will lead them to the heavenly Canaan, where Joseph will be found to be living-living as a person and as a principle in each of their hearts. That bones mean our external principles and conduct may be shown from many passages, especially in the Psalms, as "All my bones shall say, Lord, who is like unto Thee?" (xxxv. 10 ;) "He keepeth all my bones: not one of them is broken" (xxxiv. 20); "Thy bones shall flourish like an herb" (Isa. lxvi. 14); "O ye dry bones, hear the Word of the Lord" (Ezek. xxxvii. 4).

THE FIRST ENCAMPMENT.

November 14, Afternoon.-Exod. xiii. 20-22. From Succoth to the edge of the desert, or wilderness, of Etham represents a further step on the part of the children of Israel, and brings them to their first encampment. Here no doubt they felt free from their oppressors, and could halt and rest. But although they did so, they were on the edge of a desert where they would endure trial. The Lord going before them in a pillar of a cloud by day, of fire by night, shows the Lord's presence and providence, and the adaptation of His guidance in all their states to their needs. More will be said on this subject in a future lesson. CORRESPONDENCEJourneyings from place to place signify alterations of state produced by the application of our principles to the life in our daily acts. Encampments signify the classification of truths and goods. The strength acquired from resting when encamping was necessary to enable the Israelites to journey; and the spiritual power we gather from the acquiring and arranging of truths is needed to enable us to apply them successfully in our daily lives. Etham, though a resting place, is on the edge of the wilderness which they were shortly to go through. That is, it is spiritually not far removed from a place of temptation. The wilderness signifies a place of temptation. The Lord was tempted in the wilderness forty days, just as the children journeyed through the wilderness forty years. But the Lord's presence in every state is assured, and His help, but in a form that always respects our freedom.

THE NEW HYMN-BOOK.*

O apology can be required for the subject of our present lecture, since hymns of praise form such an essential part of worship that their consideration cannot fail to be useful. Song is the natural expression of joy and gratitude; and no causes for thankful rejoicing can equal those which are associated with the facts of religion. Hence we find that in all ages and every land religion has inspired poetry and music. The Jews had their Psalms, which constituted their hymn-book, systematically chanted in the services of the Temple, to the accompaniment of harp and psaltery, trumpet and flute, cymbals and timbrel, and the other instruments enumerated in Scripture. To the Psalms, Christianity added various New Testament hymns, such as the Magnificat, or song of the Virgin Mary, the Benedictus of Zacharias, and the Nunc Dimittis of Simeon; while the younger Pliny, writing, as governor of Bithynia, to the Emperor Trajan, about A.D. 104, draws especial attention to the fact that the Christians sang hymns to Christ as God. One such ancient hymn still survives in the Te Deum, attributed to St. Ambrose, who lived in the fourth century. The Romish Church, in the middle ages, was not especially fertile in the production of hymns, among the most interesting specimens being the Stabat Mater, chiefly remembered by us in connection with the music of Rossini; the Dies Ira, finely set by Mozart; the Hic breve vivitur of Bernard of Morlaix, which, divided into the three hymns commencing, "Brief life is here our portion," "For thee, O dear, dear country," and "Jerusalem the golden," finds a place in most modern collections; and the Jesu dulcis memoria of Bernard of Clairvaux, which, in its translated form of "Jesus, the very thought of Thee," is almost equally well known. The Protestant Reformation, however, produced many new hymns, and was itself greatly promoted by their means, the sacred songs of Martin Luther, Paul Gerardt, Nicholas Decius, Philip Nicolai, Martin Rinckart, Samuel Rodigast, Benjamin Schmolke, Gerard Tersteegen, and others, constituting an especially noble section of this exalted form of poetry. But the chief impetus to Hymnology occurred about the middle of the eighteenth century, at that period of the Last Judgment which was so fruitful in manifold changes. Isaac Watts and his friend and fellow-labourer Philip Doddridge both died before the critical year 1757; but the brothers Charles and John Wesley were then in the zenith of their activity, while Toplady, Cowper, Newton, and a host of other sweet singers were rising into notice. Indeed, the immense increase and excellence of hymn-writers at this momentous epoch irresistibly reminds us of the awakening choirs of song-birds at the dawn, as though the genius of the more susceptible and spiritual-minded had perceived the first faint indications of the New Age, and been quickened in consequence with a more vivid inspiration. And the chorus thus aroused has continued ever since, and is still swelling with increasing volume and sweetness, for never, perhaps, was there a time of greater interest in religious poetry and music than the present, or when more care was exercised to provide copious and varied selections of appropriate songs of praise and thanksgiving.

As soon as the New Church was organized, a need was felt for suitable hymns, which several of her early members promptly endeavoured to supply. Among the first labourers in this field were the Rev. Joseph Proud, by

A lecture delivered by the Rev. John Presland, at the fortnightly theological meeting held at Argyle Square Church, on Wednesday evening, October 6, 1880.

far the most voluminous and successful of New Church hymn-writers, the Rev. Manoah Sibly, and the Rev. Francis Marcellus Hodson, who each composed selections for use in their own congregations. The growing requirements of the Church, however, demanding a compilation for use throughout the body, the Conference in 1822 initiated the necessary measures to supply the want. In an interesting contribution to the Newchurchman for November 1856, the late Rev. William Mason has narrated the history of the original Conference HymnBook, which was thus provided. He says: "About the year 1820 I became acquainted with the fact of a growing desire for a New Church Hymn-Book which should possess the approbation of the Societies generally, and would therefore be likely to become universal in its use. I found that Mr. Presland, a highly estimable member of the Church in London,* a gentleman extensively acquainted with sacred compositions, both in the literary and musical department, had already made a small selection from Old Church sources, with a view to a new Hymn-Book; and on my proposing to carry on I accordthe work, he handed over his selections to me. ingly proceeded with my task, and the result was, that I presented to the Conference of 1822 a MS. collection from Old Church sources of 1200 hymns, which I had revised to accord with New Church sentiments, and copied out, confining them to four or five verses, so as to be of suitable length for singing. These were stitched up in sixteen parts, in order to be convenient to hand round to the members of the Conference for examination ; and having been accepted by the Conference for this purpose, a suspension of business for an hour was given. The result of the examination was the appointment of a committee to prepare and print a new Hymn-Book." When the total number of 600 was selected, it was found that exactly half were from New Church pens, and the other half from Old Church sources. Such was the origin of the Conference Hymn-Book, which was published in 1824, and has admirably served the Church ever since.

But since 1824 the Christian Church has profited by the labours of many hymn-writers of distinguished merit, among whom it may be sufficient to mention James Montgomery, Bishop Heber, John Keble (the poet of the "Christian Year"), Henry Francis Lyte, Drs. Bonar, Monsell, and Neale (the translator of the Hymns of the Eastern Church), Bishops Wordsworth and Walsham How, Misses Charlotte Elliott, Adelaide Anne Procter, Anna Letitia Waring, and many others. With this accession of new hymns, moreover, has been a proportionally rich increase in hymn tunes, which have endeared themselves to many lovers of music in various New Church congregations, and excited a strong desire for such hymns as would admit of their use. Hence many Societies found it necessary to go beyond the Conference collection, and to print special hymns on many occasions. Accordingly it was gradually felt that the good old Hymn-Book of 1824 was insufficient, and, despite its many excellences, and its good service in the past, that it failed to supply all the needs into which the Church had grown. This feeling found expression in 1856 in several letters published in the Intellectual Repository, but, with commendable caution, Conference made no attempt at alteration for nine years, until in 1864 a committee was appointed to consider the propriety of revising the original collection. revising the original collection. The following year this committee reported against a revision, but in favour of a Supplement, the compilation of which was referred by successive Conferences to various committees, but which * Grandfather of the lecturer.

was finally completed, mainly by the late Rev. John Hyde, and published in 1872.

It was soon perceived, however, and by no one more clearly than by Mr. Hyde himself, that the Supplement, while adding many valuable hymns to the New Church repertory, was still not wholly satisfactory. Societies

still found it necessary to print for their own use appendices to the Supplement, such addenda being provided at Birmingham, Bolton, Kensington, and Manchester. Separate hymns had still to be furnished for particular occasions, as here at Argyle Square, where we have for several years printed such special hymns at Christmas, Easter, Whitsuntide, and for the Harvest Thanksgiving. Thus it was perceived, almost as soon as published, that the Supplement was only a temporary expedient, and that, at no distant date, the Church would require again to consider the question of its Hymnary.

At the Accrington Conference of 1876 the subject was definitely brought forward by Dr. Bayley in the President's report, and a committee was appointed, constituted of four members resident in Birmingham, "to consider the propriety of preparing a Conference Hymn-Book, embodying hymns selected from the present Hymn-Book and Supplement, with such others as may be deemed advisable." The year following the question was further referred to a committee of ten members, who were instructed "to ascertain the opinion of the Societies of the Church, and, if such opinion be favourable, to commence the work of compilation." The report presented by this committee in 1878 is the basis of the new Hymn-Book. They ascertained that the wishes of a decided majority of the Church demanded a new book, and they recommended details of procedure, which were embodied in the following resolutions: (1) "That the preparation of a new Hymn-Book be referred to a committee of sixteen; to report to next session; and that such committee consist of the Revs. J. Ashby, J. Bayley, J. Deans, J. F. Potts, J. Presland, P. Ramage, R. R. Rodgers, R. Storry, R. L. Tafel, and C. H. Wilkins, and Messrs. Allbutt, Broadfield, Charles Higham, M‘Lachlan, Rendell, and Willson : Mr. Presland, secretary." Those familiar with the personnel of the Conference will observe that this selection included the most earnest representatives of every shade of opinion respecting the revision of the Hymn-Book. Those most eager for change, and those best satisfied with the existing collection and most apprehensive of innovation, friends favourable to the observance of the times and seasons of the Church, and others, chiefly from north of Tweed, who had but small sympathy with such commemorations-every phase of taste and judgment was considered, and a competent | advocate placed upon the Board. Moreover, in order that facilities might be provided for the practical working of so large a body, Conference enacted, (2) "that the committee be divided into four sub-committees, to meet at Birmingham, Glasgow, London, and Manchester, which shall communicate with each other; that each subcommittee be empowered to consult with any advisory members whose assistance it deems useful; that the subcommittees arrange for such meeting or meetings of the entire committee as may be found necessary; and that the expenses of carrying out this resolution be defrayed by the Conference." And, to guard to the utmost against incautious change, the committee and sub-committees were bound by the following instructions: (a) "That the first principle of the committee's action be to regard the existing Hymn-Book as the basis of the new compilation, and that no hymn be expunged except with the approval of three-fourths of the members present at a general meeting of the committee;" (6) "That no alteration of

the existing Hymn-Book be adopted except with the approval of at least two-thirds of the members present at a general meeting of the committee;" (c) That various specified collections of hymns "be sent to each subcommittee, and that only such hymns be adopted as may be approved by three-fourths of the members present at a general meeting of the committee;" and (d) "That the committee be empowered to inform the Church, in any way they deem advisable, that they are prepared to receive contributions of original New Church hymns for insertion in the new Hymn-Book; that all hymns sent in response to this intimation be forwarded by the contributors to Mr. Speirs, . . . who shall cause eight copies to be prepared, two for each sub-committee, concealing the authors' names; and that such hymns only shall be adopted as shall be approved by three-fourths of the members present at a general meeting of the committee." From the conservative character of these regulations it will be evident that all possible precautions were taken against precipitancy or carelessness.

Each of the sixteen members of the committee was furnished with an interleaved copy of the Hymn-Book and the various Supplements, the secretary of each subcommittee having an additional copy in which to record the resolutions of his section, while the secretary of the entire committee had a copy differently bound from the others in which to enter the decisions of the various general meetings. The first duty was, of course, to examine these volumes, after which the committee proceeded to select from other collections. To facilitate this work, every member received a copy of the "Hymns Ancient and Modern," Bickersteth's "Hymnal Companion to the Book of Common Prayer," the "Songs of Grace and Glory," the "Congregational Hymn-Book," the Leeds Congregational collection, the "Baptist Hymnal," the Presbyterian collection, the Wesleyan Hymn-Book, and Martineau's Unitarian selection. Hymns were also chosen from the "Book of Worship" of the American Convention, the Rev. Frank Sewall's "Christian Hymnal,” Mr. F. M. Hodson's collection, "Common Praise," the American Methodist Episcopal collection, "Praise and Prayer," "Hymns of the Ages," the "Augustine Hymn-Book," Moncure D. Conway's "Hymns and Anthems," Dr. Raffles' collection, the Rev. W. Mason's "Hymns of Spiritual Experience," "Children's Worship," the New Church Sunday-School Hymn-Book, and the New Church Almanac for 1879. Besides the numerous list of volumes thus laid under contribution for our new Hymn-Book, very many others were examined which failed to supply any suitable compositions.

The sectional committees first met in their own localities, and at judicious intervals meetings were held of the entire body; viz. in 1879, in London from March 4 to 7, from April 1 to 4, and from August 5 to 8; and at Birmingham from November 4 to 7, and 11 to 13; and during the present year at Manchester from April 6 to 9. When the labours of the committee were sufficiently advanced, an Experimental Edition of 250 copies was gratuitously circulated among the Societies, whose reports were of such a character that the late Conference at Liverpool resolved on the publication of the finished work by the end of the present year, and appointed five of the former members a committee to make what further revision is necessary, and to carry the volume through the press.

And now, so much having been said as to the means by which the new Hymn-Book has been produced, a few words may not be inappropriate respecting its peculiarities. It contains 750 hymns, 400 of which are from the old collection, 138 from the various supple