rates.

The Governor recommends that the tax laws be amended, that a railroad commission be created, and that a commissioner of agriculture be provided for.

Elections. Pursuant to the legislative act of this year, a special election was held on Sept. 30, at which two proposed amendments to the State Constitution, adopted by two successive Legislatures, were submitted to the people. The first amendment, which would strike from the Constitution the provision requiring the Legislature to enact general and not local laws regulating the internal affairs of towns and counties, was defeated by a vote of 3,328 yeas to 59,050 nays. The second amendment, which would strike from the Constitution a provision requiring the Senate and General Assembly, in joint session, to appoint judges of the Court of Common Pleas, was defeated by a vote of 16,756 yeas to 45,611 nays. At the November election, eight members of the State Senate and the entire General Assembly were chosen. The Democrats elected 7 Senators, and the Republicans 1. Of the holdover Senators, 7 were Democrats and 6 Republicans, so that the Senate for 1891 will consist of 14 Democrats and 7 Republicans. Of the members of the Assembly chosen at the same time, 40 were Democrats and 20 Republicans. In the congressional elections the Republicans elected their candidates in the First and Second Districts, and Democrats were elected in the remaining five, a loss of two seats by the Republicans.

NEW JERUSALEM CHURCH. The tables of the United States census of 1890 give this Church 154 congregational organizations in the United States, with 7,095 members. The directory published in connection with the "Journal" of the General Convention of the New Church for 1890 gives in its list of ministers the names of 8 general pastors, 103 pastors, and 10 authorized candidates and preachers: 127 societies, or places containing societies, in the United States and Canada, 75 in England and Scotland, 1 in Austria, 4 in Denmark, 13 in France, 8 in Germany, 1 in Hungary, 9 in Italy, 2 in Norway, 14 in Sweden, 7 in Switzerland, 13 in Australia and New Zealand, 3 in India, 7 in South Africa, 5 in the West Indies, and 1 each in Mauritius and West Falkland Isles. The General Convention includes 11 state associations and 10 societies.

The seventieth annual meeting of the General Convention was held in Chicago, Ill., beginning June 21. The Rev. Chauncey Giles presided. The treasurer reported the amount of $42.651 to the credit of thirteen special funds of which he had the charge. The general receipts and expenditures of the Board of Publication had been $2,686. The funds in its hands were the New Church Messenger fund of $22.459, and the Mrs. McDonald fund of $7,810. The Merchandise Department, including a book store in New York, had been practically self sustaining. Besides publishing a number of books or new editions, it had disposed of about 30.000 copies of tracts. The Endowment fund of the Theological School had been increased to $58,487, and its property at Cambridge, Mass., was valued at $16.618. The school, which occupies the "Sparks Estate" in Cambridge, had "taken its place in a quiet, orderly manner," and was provided with ample and suitable accommodations. Six students had

been in attendance. The New Church Building fund had a balance of $318, and was credited with securities in the hands of the treasurer of the value of $1,200. The value of the Rice legacy was returned at $9,533, and that of the Rotch legacy (including plates and manuscripts at cost), at $37.286. The receipts for foreign missions had been $4,752, a larger amount than in any former year; and the endowment, having been increased by $1,125, amounted to $2,125. All the old fields had received attention, and several new ones had been brought to notice and supplied to a limited extent. Of the foreign missions, reports were presented from those in Denmark, Sweden, and Italy, and communications had been received concerning the establishment of a mission in Trinidad. The Convention fixed upon $10,000 as the amount which the Church ought to raise during the year for missions. The committee on the publication of Swedenborg's manuscripts reported that while, for the want of funds, nothing had been done in the matter, there was danger that prolonged delay in the execution of the work might prevent its being done at all, for the writing was becoming too indistinct to be photographed. Two new volumes of Latin reprints had been published by the American Swedenborg Printing and Publishing Society. A series of resolutions defining the position and doctrines of the Church was referred to the Council of Ministers, and by it placed in the hands of a committee.

The English Conference.-The Annual Conference in England met Aug. 11, under the presidency of the Rev. John Presland. The secretary reported that there were 70 societies connected with the Conference, having 6,249 members. A proposition was entertained for the appointment of a permanent committee on building. Suggestions for increasing, improving, and concentrating missionary operations were accepted as the basis for future action. The amount of the funds administered by the Conference was reported as being £67,000. A scheme for a Minister's Sustentation fund, submitted in 1888, having failed to secure adequate support, was suspended. A proposition was considered for co-operation with the American New Church Sunday-School Association in undertaking the systematic preparation of "Commentaries on the Word," similar in form to the Cambridge Bible for schools.

NEWMAN, JOHN HENRY, Cardinal, born in London, England, Feb. 21, 1801; died in Birmingham, England, Aug. 11, 1890. His father, who belonged to a family of landed proprietors in Cambridgeshire, was a wealthy banker of strong Puritan tendencies. His mother, Jemima Fourdrinier, was of French Huguenot origin, and possessed much culture, colored by deep religious feeling. They had three children-two sons, John Henry and Francis, and a daughter, who became the wife of Dr. Thomas Mozley. All three were remarkably gifted, and revealed their superior aptitudes at an early age. John Henry knew the Bible almost by heart, and read, in addition to Calvinistic works, Paine's "Tracts" and Hume's "Essays" before he was fifteen. Then he was converted, and began to experience those strong religious convictions that clung to him through life.

He received most of his early education at a private school in Ealing, kept by Dr. Nicholas, which was famous in its day, and soon found himself at the head of his class, with his brother Francis not far below. His teachers said he had extraordinary quickness of understanding, learned what he wished, and wished to learn everything literature, art, science. But he preferred to devote himself to music. When he had not a book in his hand, he was pretty sure to be engaged in practicing on the violin. He composed an opera at the age of twelve, and the name he was familiarly known by was the lit tle Mozart." He was at the same time gay and sprightly, and was as ardent in his devotion to the school games as to his intellectual labors. It was the wish of his parents that he should become a lawyer. But an event, apparently insignificant, decided his career. Some theological works fell into his hands, among them the writings of Thomas Scott, Law's "Serious Call," and Milner's "Church History." The impression produced on him by these works had the force of a revelation. He received from them, he relates in the "Apologia," those "impressions of dogma" that were never afterward obscured, He also read Newton on the prophecies, and became convinced that the Pope was anti-Christ, a conviction that hardly left him until a few years before he became a Catholic. The change was so complete that he scarcely remembered the fifteen years that preceded it. He heard a mysterious voice drawing him toward the temple. He felt also that to work out his destiny he must lead a single life. Under the influence of these impressions, he entered Trinity College, Oxford, where he formed friendships that were to encourage him in his determination. He acquired, almost from the first moment, an influence over his companions that came from the fascination of his moral nature. The kind of religious devotion with which they listened to him is said to have been due as much to the singularly melodious tones of his voice as to the commanding sincerity of his words. He was graduated in 1820, receiving, to the surprise of his fellow-students, only a third-class. In 1823 he was elected a fellow of Oriel, the most distinguished college of the university.

Newman did not feel himself quite at home during his first year of residence. The college contained the most distinguished names in the university-Whately, Arnold, Keble, Pusey, Hawkins, Hurrell Froude, and others. An instance of Newman's beautiful feeling of reverence for all those whom he considered his superiors is shown in his account of what occurred on the day of his election, when he was sent into the Tower to shake hands with the provost and fellows. "I bore it till Keble took my hand, and then felt so abashed and unworthy of the honor done me that I seemed quite desirous of sinking into the ground."

In 1824 he was ordained priest, and was appointed curate of St. Clement's; in 1825 became vice-principal at St. Alban's Hall, and shortly afterward tutor at Oriel. Up to this time he was considered as belonging to the evangelical school of the English Church. Under the influence of Richard Hurrell Froude, the friend to whom he was most attached, and Keble, he gradually

changed his religious views for others very different from those then held in the English Church, and in 1827 he completely separated from the evangelical party in the university. He was appointed vicar of St. Mary's in 1828, and then began by his sermons to lay the basis of the religious system to which his friend Pusey gave his name. As tutor he was exercising an extraordinary influence over all the students who came under his charge, and the progress of his opinions among them began to alarm the college authorities. When remonstrated with he said simply: "I consider the college tutor to have a care of souls." and rather than give way he resigned his tutorship in 1831. This resignation is generally considered the beginning of the Oxford Movement.

In company with Hurrell Froude he visited Rome in the following year, then traveled through Sicily, and was attacked by fever at Leonforte. He was believed to be dying, but kept constantly repeating, "I shall not die, I have a work to do.' He recovered and reached England in July, 1833. During this journey he wrote "Lead, Kindly Light." a hymn which is now a classic and has become popular with Protestants of every denomination.

On his return Newman found the state of the English Church even more alarming than the news that had reached him in Italy indicated. The Reform act of 1830 had given a democratic impulse to the nation, and the established religion was the first to feel the pressure of the new conditions created by it. Bishoprics in Ireland were suppressed, and other symptoms of what he considered grave dangers in the near future were not wanting. Keble delivered his celebrated sermon on "National Apostasy," which gave tone to the Oxford Movement, and the anniversary of which Newman afterward observed as a religious festival. According to the theory of the future cardinal, Anglicanism had no foundation unless it had valid credentials to show of its divine institution, and these he firmly believed it had. But where were they to be found? Clearly in the teaching of the Universal Church. This reasoning rendered necessary an appeal to the fathers and to the history of the Church. Newman had recourse to the fathers, and, as a result of his researches, he invented the "Via Media." or, if it was not invented by him, his powerful genius gave it a passing energy, and for some time it was the point around which the battle raged. This system was intended by him to be a protest against the defects of Protestantism on the one hand, and against the excesses of the Roman Church on the other. To scatter his views throughout the kingdom Newman had recourse to means unknown previously in the history of the English Church. He began the famous

66

Tracts for the Times," "out of his own head." as he afterward declared, and wrote the first one himself. They were little pamphlets or loose sheets, and were read in every corner of England. The effect produced by them might be compared to that of the “Provincial Letters" in the age of Louis XIV. Their success was like the explosion of a mine, and the ecclesiastical authorities were dismayed; but their representations and protests at first only encouraged the movement. When Tract XC appeared the whole country was