enough to join with them. For ourselves we confess plainly-a psalm well read excites high devotional feelings-a psalm chanted generally only pain-that so magnificent words should be rendered senseless by being made a part of a performance. If we desire to hear good MUSIC, we go to a place where all we have to do is to pay our money at the door, take our seat, and resign ourselves to whatever impulses the music may call forth, and no small share of our pleasure is produced by bringing up the feelings and recollections of the past. But when we attend a place of worship we go for far different objects, and desire that a widely different class of feelings shall be excited, the feelings of worship-which we humbly contend is not effected by hearing music in a degree at all comparable to that effected by joining in that delightful part of our service. What is wanted in our choirs, and in those who lead them, is a conviction that the music of worship ought to be adapted to all-that all ought to join in it,-and that its character should invariably be such that the whole congregation should be incited to join in it. The true position of a choir, we take to be simply this,-to assist the congregation; and, in no case whatever, can we admit the principle that they take a certain position to perform for the worshipper any part, however small, of his individual duty. Much may be done in the way of assistance by a good choir. We should be sorry to see every member of a body of Christians with his music book before him, because we believe that the effort to sing according to a certain rule, would go far to destroy the very object for which singing is introduced. We should not, however, object to some method of training; such, for instance, as meeting before or after service, (in another room if practicable) where the leader might give to those ignorant of the art of singing some general instruction. If, however, in the present state of our communities we can only accomplish the singing in " unisons," we at once say, sacrifice the truth and classic nature of music to the high and holy and elevating effects we may and can produce by encouraging every individual present, (especially children, who can take but small interest in our service) to join with heart and soul in this enlivening portion of public worship. And that it may be long ere the church will fall into such a condition as to desire her worship to be performed for her instead of by her,before she will exchange the elevating effects of congregational singing for the experience-proved deteriorating effects of cathedral and choral music, is the earnest wish and hope of one who believes his views to be founded upon COMMON SENSE. 193 MISCELLANEOUS INFORMATION. LONDON MISSIONARY AND TRACT SOCIETY. for rent, advertising, syllabuses, &c., have [The following account was received too late for insertion in our last number, whilst the lectures were in course of delivery.-EDITOR] The lectures by Mr. Woodman against Infidelity, mentioned in last Repository, are proceeding most satisfactorily. The subjects are the following:- 1. The Being of God. 2. The Truth of Sacred Scripture. 3. Free-will as essential to Humanity as Rationality. 4. Marriage vindicated; and its laws shewn to be essentially those of humanity under its most elevated phases. 5. The Existence and Eternity of Hell not inconsistent with Infinite Love. 6. The True Doctrine of Secularism, or the Relation of Time to Eternity. Four of these have been delivered, and the theatre of the London Mechanics' Institution has been well nigh filled each evening, four hundred or more being present, including a goodly number of our own members,the majority, however, are strangers. Many of these are of the class specifically addressed, and who are unaccustomed to hear such topics rationally discussed by Christian advocates. There can be little doubt, therefore, that many of those who are not yet confirmed against revelation, may be led to further investigation by the new light in which many of the subjects have been for the first time presented to them, and may thus be withheld from adopting the dangerous notions so frequently brought before the young men who attend socialist meetings. Discussion having been permitted after each lecture, several speakers have come forward to oppose. and have thereby exposed the darkness and ignorance respecting spiritual things which generally prevail. The contrast between their views and those of the lecturer has thus been made far more apparent than it would have been had discussion not been allowed, and greater good has consequently resulted. In the Reusoner, of which Mr. Holyoake, the well known infidel lecturer, is the editor, there is a reply to Mr. Woodman's lecture on "The Being of a God." Extensive publicity is thus given to the matter, which may lead to further investigation: we need have no fear for the consequences. A small charge has been made for admission, so that the cost to the society will not be great, although the expenses N. S. NO. 149.-VOL. XII. been very considerable. Last evening (Friday) Mr. Woodman delivered a lecture on the Resurrection, in the Music Hall, Store-street, that in which the great friendly tea meeting was held last Conference. The hall was well filled by a respectable and intelligent audience, who paid deep attention to his elucidation of the important subject during two hours. The object was to afford an opportunity of contrasting the views of the New Church with those popularly held on the subject, which are to be advocated next Friday, at the same place, by the Rev. Robert Ainslie, an esteemed minister of the Independents, many of whose friends doubtless were present to hear Mr. Woodman, and still more may be expected to come to hear him. It is in contemplation to publish the lectures. This effort also may be nearly self-paying. Still, although there have been some subscriptions received during the month, the claims of the society to increased support must be reiterated. It is in debt; and so long as this is the case, the Committee cannot but feel shackled. They therefore appeal, not only to individuals, but also to societies, and earnestly request them to make collections for the purpose. The operations of the society, it should be borne in mind, are extended to all parts; if, however, they were confined to London, that would be no reason why the society should not receive general support, since whatever is done in the metropolis cannot fail to have a powerful influence in the provinces, and indeed is felt all over the world. LETTER FROM A CATHOLIC PRIEST. (Translated from the French.) To the Editor. Beloved Brother!-During a period of twenty-nine years I have fulfilled the functions of a Catholic priest. I owe it to the Lord's mercy that I have been led to embrace the doctrines of the New Jerusalem. It is now about two years since I met with these doctrines. It has been by the way of persecution that I have been led into the bosom of Truth. The Cardinal Archbishop of Bourges erased my name from the number of his priests because he had been commanded 2 B to interdict me on account of my political opinions, and especially because in preaching the Word, it was alleged that I did not preach conformably to the doctrines of the Roman Catholic Church. Obliged to retire to the city of St. Amand, after having been interdicted in July, 1851, thanks to the divine mercy of our Lord, I made the acquaintance of M. Boys des Guays, who was the instrument the divine Providence employed to open entirely my eyes to the light of Truth, and my heart to the love of His divine Goodness. Being thus convinced, I did not hesitate to declare openly the Heavenly Doctrines of the New Jerusalem. The priests who had banished me from their communion, endeavoured in vain to bring me back again into their church, by promising me the pardon of my superior, and also a lucrative employment among the clergy. Our Lord granted me the grace to prefer poverty to all worldly seductions. Hence the wrath and rage of the priests have been directed against me. They seized the occasion of the revolution of the 2nd December last to cast me into prison, where I remained nearly four months. They have made me leave France, and here I am in England, poor and destitute of worldly resources. Wishing as much as possible to gain my daily bread by such uses as I am capable of performing, I intend to give lessons in French to such persons as may wish to perfect themselves in this language. And after a time, when I shall have learned English, I shall give lessons in French to those who do not know the elements of the language. M. Le Boys des Guays has kindly recommended me to the affectionate sympathies of our friends in London. Mr. Bateman has received me with a charity truly fraternal; I am now his guest until, by my own labours, and the sympathies of our brethren, I can procure the means of subsistence. I am, with fraternal regard, BAYOT LIOTARD. [We are quite certain that the above letter will be read with much interest and sympathy by all our brethren. Those who may be disposed to communicate with the writer can do so by addressing their letters to "Henry Bateman, Esq., Islington Green, near London."]--ED. ELMHAM, NORfolk. To the Editor. Dear Sir,-Any information relating to the dissemination and growth of the New Church Truths will, I doubt not, be of interest to your readers. I propose to furnish in this paper a brief account of the infant society of North Elmham, Norfolk, and of the trials it has encountered from the uncharitable opposition of Independent ministers and members of their body. Your readers are already partially possessed of information of the interest existing in the New Church doctrines here, through the kindness of those friends who drew up and forwarded the "Appeal" which appeared in the March number of your periodical. In the autumn of 1848 the Rev. Wm. Sadd, formerly the first pastor of the society of Independents of Elmham, returned on a visit to England from the United States, whither he had, with his family, migrated some years before. While in America he became acquainted with Mr. Beal, a New Churchman of the society of Rockport, Ohio. Mr. Beal loaned him some of Swedenborg's works, "Heaven and Hell," and some others. He took them home and perused them attentively, and the result was, a full reception of the truths they contained. Being in England for a short time he at once visited his former little flock at Elmham, which was then without a pastor. After preaching a few times, they, while he was in London, sent him a request to become again their pastor while he remained in England. He at once consented, and commenced preaching the new verities as he conceived them able to bear them, in imitation of our Lord's blessed example. The more intelligent of the congregation began to inquire further, and books were lent them; and those who were delighted with the New Doctrines were anxious for others to embrace them. Thus reception of the truth was quietly going on, when the principal supporter of the cause, with his family, removed to London. They were warm receivers, and their loss was deeply felt. About this time, also, Mr. Sadd was obliged to return to his family in America, after two years' absence. That the society might continue to have the Truths of the New Church diffused among its members, Mr. Sadd wrote to his son (who was then in an American institution studying for the purpose of better qualifying himself for being of use, in propagating sentiments he sincerely embraced, from a thorough conviction of their agreement with the Word of God) to come over, if he felt so disposed, and take the leadership of the society. Mr. J. C. Sadd came accordingly in the autumn of 1850. Mr. William Sadd returned the following spring. Just before his return he called, with his son, upon the Rev. R. Abbott, and stated to him the position and circumstances of the Elmham society. That gentleman gave him a number of tracts, and lent him "Clowes's Evangelical Religion Restored." These were circulated in the village, and created a little excitement among some of the members of the society who were not in a state to embrace the truths contained in them. Rev. Mr. Drane, of Guestwick, for Mr. Drane to name a day when he could make it convenient to meet Mr. Legge at Elmham, and they would call the church together, and advise for the best. Mr. Sadd, on learning this, called a church meeting, stated the part Mr. Legge had taken, and wished them to decide whether they needed the advice of Independent ministers in the present crisis. It was decided they did not. Mr. Legge was informed of the decision of the society, expressing its surprise that he should tender advice unsought or unasked by the society. Thus frustrated, the opposing party relaxed their efforts for a time. Soon after, Mr. Legge called upon Mr. Sadd, to learn whether he was a "Swedenborgian." He said that the chapel was not erected by the subscriptions of Independents for every doctrine Mr. Sadd returned to America, leaving to be preached in it, and that the dochis son to officiate in his place. The opposition, which had been hitherto latent, on his removal at once began to show itself in open antagonism. Mr. J. C. Sadd preached the new truths more openly than accorded with the Solifidian advocates' views, and they at once determined to break him down if possible; and his youth led them to suppose this would not require a very great outlay of means. One of their number, who acted as their speaker, commenced declaiming in the Sabbath school, with great warmth and impetuosity, against what he was pleased to call the new innovation and heresy of an inexperienced youth. Mr. J. C. Sadd not being ordained, he conceived he had greater latitude allowed him in canvassing his sentiments. Mr. Sadd coming in one morning heard this person making statements utterly false, and supposing him to be misinformed, asked permission to explain. This was refused; he was at once attacked by a volley of abuse, creating great disturb ance. 66 After the meeting was hastily brought to a close, Mr. Sadd asked this person to converse with him for a few minutes. "No," said he, you can teach me nothing but what is false !" and went away. Not being allowed to speak for the two following Sabbaths, he went on the Monday following to the Rev. Mr. Legge, of Fakenham, stating to him that "Mr. Sadd was preaching Swedenborg" at Elmham. Mr. Legge sent a note to the deacon (who is also a trustee of the chapel) requesting him to write to the Mr. trines of Swedenborg were as far from the Soon after Mr. Sadd received a note from the Rev. Mr. Jeffries, of Dereham, stating that the Rev. A. Reed and himself would call upon him on the following Tuesday. They did so. Mr. Reed at once said that they called to have a friendly conversation upon the difficulties in the society respecting the sentiments of Mr. Sadd. Mr. Sadd said that he could not believe in three persons in the Trinity. Well," remarked Mr. Reed, "you do not find it in Scriptures, do you ?" Mr. Sadd, understanding him to mean by this, that such a doctrine was not in Scripture, replied, "Certainly not." "Do you not believe," continued Mr. Reed, "in the Divine personality, that is, our Lord's humanity ?" Mr. Sadd replied that he certainly did. After some further remarks upon the Atonement, Mr. Sadd, being requested to give his views, referred them to Dr. Bushnell's work, as containing views similar to his own. Mr. Reed expressed a wish for Mr. Sadd to give Dr. Bushnell's views, which Mr. Sadd did as well as he could recall them. The interview was concluded by prayer, and the gentlemen departed, both express ing themselves satisfied with Mr. Sadd's views. A short time subsequently, however, Mr. Jeffries remarked to a friend that he could make nothing out of the interview they had had with Mr. Sadd. Some months after, Mr. Sadd received a verbal request from Mr. Jeffries to meet the trustees of the chapel and himself at one of the trustees". Mr. Sadd did not do so. Mr. Jeffries came to Elmham, and called upon Mr. Sadd. He wished to know if the reports he had heard were true, in regard to his preaching Swedenborg's views. Mr. Sadd said that he had read Swdenborg's works for years, and he firmly believed Swedenborg to be a man enlightened from above. The next day Mr. Sadd received a communication from the trustees, requesting him to take the step voluntarily which they should be compelled to require of him, by using the power they possessed. He replied, that he should not shut the door or close up the way to what he humbly apprehended to be an end worthy of far greater talent than he possessed, namely, to spread abroad the light of the New Dispensation; but he would be guided by a fair construction of the chapel deed. A few days after Mr. Jeffries sent him an extract from the deed, and expressed a hope that he would at once give up the pulpit. Having advised with his friends, Mr. Sadd waited upon Mr. Cooper, one of the trustees, and asked permission to peruse the deed. Mr. Cooper, after a short interval, during which Mr. Jeffries came in, produced the deed. Finding that the deed expressly stated what doctrines should be taught in the chapel, Mr. Sadd decided that it was his duty to give up possession of the pulpit, at such a time as would be most convenient to his friends and himself. In the previous interview, immediately prior to this last with Mr. Jeffries, the latter charged Mr. Sadd with a breach of candour, in not fully stating to them (Mr. Reed and Mr. Jeffries) his sentiments; and also charged him with saying that he did not believe in one single doctrine of Swedenborg. Mr. Sadd replied, that he did not remember stating any such thing. Upon Mr. Jeffries remarking, ironically, that his (Mr. Sadd's) memory must be very treacherous, Mr. Sadd at once denied having made, knowingly, any such affirmation. The circumstances of the society, and the fact that the deed of the chapel explicitly states what doctrines must be taught in it, have made it necessary for Mr. Sadd to discontinue preaching in the chapel. He has, therefore, organised, as well as he could, the few receivers into a society. They will in future worship in a cottage. Sermons will be read when preaching cannot be obtained. The society hopes that, in its bereaved condition, the Missionary Society will do what can be done to supply it with occasional preaching. She society of the New Church at Norwich, under the direction of its pastor, has manifested a warm interest in the spiritual welfare of the friends of Elmham. Mr. Sadd hopes that the interest in the New Jerusalem at Elmham will not diminish from the want of coöperation on the part of the New Church friends elsewhere. J. C. S. SWEDENBORGIANISM IN CHATTERIS. As A correspondence of considerable extent has taken place in the Cambridge Independent Press, on the occasion of a lecture delivered in Chatteris by the Rev. J. Bayley, of Accrington, in autumn last. The correspondence is headed as above, and is between Mr. Gunton, of London, and Mr. J. H. Wright, of Chatteris. usual, Mr. W., in his attack, deals in abuse and flippancy, without any argument whatever to bolster up his groundless and false assertions; and as soon as Mr. Gunton appears, Mr. W. sounds a retreat and announces his flight. The contest, however, is kept up in six numbers of the newspaper, which has certainly proved itself, at least in this case, to be truly "independent" and impartial. We subjoin an extract from Mr. Gunton's last letter, from which it will be seen how ably he has conducted the controversy: No class of Christians perceives more fully than Swedenborgians the sanctity, holiness, and sacred character of the Word of God; but that human creeds and traditions, by which the Word of God is made of none effect, are 'sacred,' we do not admit, and therefore say so, believing that it is true charity, and the most 'subline lesson of love,' to call things by their proper names, and we do find a warrant for it in the Book we profess to believe.' Probably there is no greater evil in the world at the present day, than the practice of calling things by wrong names, frequently from indulgent and apparently amiable motives. We could enumerate many serious evils which ori |