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fumes of a self-gratifying fanaticism! In organizing society, in legislating for men, in teaching human beings to live peacefully, usefully together, how transcendant above our most renowned statesmen is the obscure missionary, the pioneer of civilization, the founder of monarchies, the legislator who frames laws for lawless savages, the moral cultivator who converts the waste, howling wilderness, into the garden of the Lord! Antiquity deified the men who taught their fathers to live in houses, to cultivate the earth, and herd together in primitive societies. Our merchants and insurance companies, even as a matter of commercial prudence, ought to be among the largest contributors to our Missionary Societies. That man, it has been well said, is a greater benefactor to society, who has caused two ears of corn to grow where one only flourished than a whole college of abstruse philosophers or a parliament of mere politicians. And what, then, is the missionary, who drains the swamp and cuts down the forest, transforms the krall into the village, and teaches the ferocious cannibal to live by the produce of his own peaceful husbandry? The time will surely come when flourishing kingdoms will raise obelisks and statues to the heroic man who laid the foundations of their greatness, and when the world, rendered wiser by experience, will bestow its plaudits, not upon those who were most successful in ravaging empires, destroying the monuments of art, and barbarizing mankind, but upon those who ameliorated the condition of suffering humanity, and raised the human species to a just appreciation of their position in life, and trained them for immortality. In sight of such a glory as this all the renown of this earth must grow pale.
We have considered the missionary only in his temporal influence upon human society. To view him aright, however, he must be regarded as the herald of the cross, the ambassador of heaven, to proclaim peace to perishing sinners, and raise the children of wrath to the rank of sons of God and heirs of heaven. This is his true position, his function, his glory.
And now to bring these remarks to a practical point. Will no one offer himself as a missionary for our Church? We need at this moment one or two missionaries for China,that vast empire, where millions upon millions, a third of the whole human race, civilized in manners but Pagans in faith, are perishing without a knowledge of the truth. Will no one offer himself for this work? We have looked to other Churches for supplies, but have been disappointed. Is this an intimation of providence that we must look at home? Too much and too long have we been sinfully looking to others for counsel and aid when we ought to have acted ourselves. Our sin in that matter has met its due punishment, and God seems to be now teaching the Presbyterian Church in England that she must look to him for help, and, whilst looking, employ aright the talents he has bestowed, talents how rich and varied, did she just but know it, and knowing, employ, but not knowing, can neither praise God for his mercies nor glorify his name in the use of his gifts. WILL NO ONE OFFER HIMSELF AS A MISSIONARY TO CHINA?-ED.]
THE LOVE OF GOD.
BY THE REV. JAMES FERGUSSON, LONDON. "GOD so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting
life." And it is the blessedness of those who do thus believe in the name of the Son of God, that they are not only the objects of the Father's love, but that they are also the subjects of it. They do not merely experience the happy fruits of his infinite compassion in their being ransomed and rescued from the wrath to come, but they are also quickened to love him again, in return, because he first loved them. And, when they think of what they were themselves, in their lost and ruined state by nature, and of what the hope is unto which they have been called by his grace;-when they think of what a Saviour was at the right hand of the Majesty on high, and of what he became in order to seek and save that which was lost :when they think that, though "he was in the form of God, and thought it not robbery to be equal with God, he made himself of no reputation, and took upon himself the form of a servant, and was made in the likeness of men; and, being found in fashion as a man, humbled himself, and became obedient unto death, even the death of the cross;"--when they think of all this, then may they be constrained to cry out with the wondering Apostle, "Behold what manner of love"--what kind of love"the Father hath bestowed upon us, that we should be called the sons of God!"
It will be observed, then, that this love of the Father may be viewed in two different aspects, viz., either as the love of God towards his own people, displayed in the work of redemption; or as the love of his people towards God, displayed in their new obedience.
In both these aspects the love is substantially the same in kind, though infinitely dif ferent in degree: for it first proceeded from the Father, and is afterwards planted, takes root, and spreads abroad in the hearts of his adopted children. It has its source in the Divine mind, but its rays are made to shine upon and warm and animate the hearts of believers; and it returns again to the very same source from which it sprung, but it returns in the prayers and praises and hallelujahs of living souls whom it has united to their living Head, that they might be one with Him as he is one with the Father.
In the one case, the love of God comes from without, as a gracious cord whereby penitent sinners are drawn; and, in the other, it works as a principle within, whereby they are moved to go to the Saviour. In the one case, it has opened up for the guilty a new and living way of access unto the very holiest, through the blood of atonement; and, in the other, it cheers, persuades, and animates believers to go on in that way rejoicing. And, accordingly, we find that while, in the one case, the Scripture testimony is that "His love is better than life," the same authority also testifies, on the other, "The love of Christ constraineth us, because we thus judge, that if one died for all, then were all dead; and that he died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them and rose again."
Now it must be very obvious, that, wherever this everlasting love is abiding as a living, animating, and constraining principle, it will engross the whole man, and become the mainspring of all his movements; that, wherever it has been kindled into a flame, nothing else can ever feed that flame but the communion that is with the Father and with his Son Christ Jesus; and that, wherever it has been planted and is spreading forth its roots and its branches, it will bring forth "fruit unto holiness, that the end may be everlasting life."
Wherever love, of any kind, reigns supreme, the goings forth of the soul flow naturally and habitually towards its cherished object. It
rejoices, delights in, and lives upon that object when it is present; it looketh, waiteth, watcheth, and longeth for it when it is absent; and it is never weary of its praise. Wherever love, of any kind, reigns supreme, the whole soul will not only rejoice and delight in, but it will also seek to imitate and to be like the object of its love: it strives to please, and will never count that labour hard or that sacrifice a dearly purchased one, which may be necessary to accomplish it; it will dwell, not upon any obligation which itself confers, but upon those that are conferred upon it, not upon any good which itself communicates, but upon that which is communicated; and it is just the same with this everlasting love of God in Christ, when that love is spread abroad in the hearts of his believing people, through the Holy Ghost that has been given to them. They think not of any thing which they have done themselves, but they think of that manner of love which the Father hath bestowed upon them that they should ever have been called the children of God: they think not as if they had attained any thing or were already perfect, but they think of what they ought to be, and "forgetting those things that are behind, and reaching forth unto those things that are before, they press towards the mark for the prize of the high calling of God in Christ Jesus their Lord:" they think not of what any other might possibly be to them, but they think of what he is-and the language of their hearts will ever be, “Whom have I in heaven but thee, and there is none upon the earth whom I desire beside thee." And they think not of any other portion which they could possess in preference to him-but they think of him as their ALL IN ALL, and their calm, mature, and decided testimony is, "I count every thing but loss for Christ, that I may be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."
They are deeply sensible that, in themselves, they are utterly unworthy, helpless, and destitute: they feel that they are altogether incapable of doing anything to recommend them to divine favour: they know that it is to free grace that they owe every blessing: and it is just the consideration that, while they were in this miserable state, grace, mercy, and peace have been extended to them: it is this consideration that gives animation to their obedience, and life to their zeal, and spirit to their love.
"We love him," saith John, "because he first loved us." And it is only when this feeling of personal interest is cherished that a corresponding course of holy obedience is cordially chosen and cordially pursued. "God is love," saith the same beloved disciple, "and he that dwelleth in love, dwelleth in God, and God in him ;" and it is only when the soul has thus found a dwelling-place in God that it will earnestly long for him as for a chosen, loved, and cherished home. "The love of Christ constraineth us," saith Paul; and it is only when the Christian's heart is animated with the same spirit, and his breast kindled with the same fire, that he can appreciate the character and conduct of those who endured, as seeing him who is invisible. It is only then that he can admire the holy boldness of those, who resisted unto blood, striving against sin,-it is only then that he can enter into the feelings of those who rejoiced that they were counted worthy to suffer shame for Christ's name's sake, and it is only then that he can be prepared to cast in his lot with those who have chosen God as their only portion, who are committing the keeping of
their souls unto him, in well-doing, as unto a merciful and faithful Creator, and who are resting in the happy persuasion that "neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall ever be able to separate them from the love of God which is in Christ Jesus their Lord."
[WE give the following passage from the letter of our American correspondent.-ED.] July 24, 1845. "The Convention which met in Philadelphia in May was composed of delegates from the several branches of the Scottish Church in this country, consisting of the Established, Irish Presbyterian, Secession, Relief, and Old Light Burgher Churches. The design is to unite them into one body, under the name of the United Presbyterian Church. Should the union take place, it would put Scottish Presbyterianism on a vantage ground, which it has never yet occupied in America; the Church would contain between 400 and 500 ministers, and by the blessing of her Divine Head could not fail to increase rapidly, and to exert a very wholesome influence upon the country. She would set herself specially to the work of supplying the spiritual destitution of the Scottish and Irish part of our population, and from some attention which I have given to the subject, I am enabled to say, that this destitution is far greater than is generally imagined. You know enough of the form of worship of the Congregational, and even the Presbyterian Churches in this country, to judge of the feeling of strangeness which would come over a Scotsman in attending them. The result is, that in the manufacturing towns of New England and in the other parts of the country where Scotsmen and Irishmen have settled, there is really as much spiritual destitution as if no Church of any description existed near them.
"But you will, perhaps, ask, What is the prospect of union? Is it likely to be consummated soon? To this I reply, I have no doubt that it will ultimately be effected, and this, too, before many years are gone. The feeling in favour of it has been growing on all sides. There is no real difference of principle among the parties, their doctrine and forms of worship are the same; but there are still some remains of old party prejudice, and hence the need of great caution and deliberation. At the last Convention a basis of union was completed which is now under the consideration of the Presbyteries of the several bodies. This basis just consists of the Westmister Confession, and a Testimony appended, condemnatory of the prevailing errors of the times. The only point of disagreement is slavery, and even here the only difficulty is in so stating the rule of the Church that men shall not be excluded from the communion simply because they are slave-holders. There are those in our southern states who (slaveholders not of choice, but from necessity), would gladly manumit their slaves, but who are unable to do so from the peculiar laws of the south, or from the unwillingness of their slaves to move to a free state. Now it certainly seems cruel to deny a man placed in these circumstances the privileges of the Church; yet there are a few who go that length. But my own opinion is, that the difficulty will be overcome, for the prevalent sentiment in all the bodies represented in Convention is strongly anti-slavery. At the
last meeting of the Assembly of the Presbyterian Church in America, held at Cincinnati, this subject was taken up, and though many anti-slavery people are greatly displeased with the action of the Assembly, yet it in truth shows the change that has taken place in the public mind on this subject. A few years ago the subject would have been very summarily disposed of; now it is formally referred to a Committee; and to say the least, one step has been taken by the Assembly in the right di
"The marriage question was also taken up again [that is, whether a man may marry his deceased wife's sister]. Mr. M'Queen's Presbytery was advised by the Assembly to restore him again to the ministry, if it could be done consistently with the peace of the Church in that quarter; but at the same time all such marriages are strictly prohibited for the future; and though past delinquents are passed over, all future ones are to be subjected to discipline. I was under the impression that the question might now be regarded as settled, but I was yesterday informed by a friend from Princeton that such is by no means the case, and that it will not be until that clause of the Confession which declares that a man may not marry any of his wife's kindred nearer in blood than he may of his own,' is erased from the standards of the Church."
[We are glad to see union among those who hold the same standards, and who, in fact, ought never to be separated. Why should not union be attempted in England between all who subscribe the Westminster standards? We think the time is now arrived when this subject ought to be taken up in the spirit of charity and truth. To make the necessary observations on the other parts of our Correspondent's letter would occupy at present more of our space than we can afford.-ED.]
THIS subject is exciting the deepest interest among all denominations. All are engaged in plans and deliberations to ameliorate the condition of their pastors. It is full time that something were done, not merely by planning and scheming, but by active exertions, munificent sacrifices on the part of the wealthy, and frequent contributions on the part of the poor. But as we have expressed our own feelings on the subject already, and will have frequent opportunities of doing so again-opportunities which (such our conviction of the necessities of the and our determination to stand forward as the advocate of our poorer brethren), if they do not spontaneously occur we shall create them. We shall not enlarge our own remarks. Our object at present is merely to submit to our readers the following letter from an Independent minister to the editor of the "Christian Witness," (decidedly one of the most talented of our contemporaries,) with the editor's remarks in reply. We ought to mention that there is another letter on the same subject, which, from want of space, we are obliged to omit. The editor's own remarks, we are obliged, from the same cause, to curtail; but the remainder we
may probably give in a subsequent number. ferred to, a few sentences being omitted The following is the letter reas of less importance to our object:
I refer to the subject of ministers' salaries. I may, perhaps, refer to this important matter with the more freedom, because I am not at all likely to profit by any of the plans here suggested, even on the supposition of their being adopted. Still I must observe, that my own resources are so very limited, that I sometimes feel the pressure of pecuniary difficulties, and it is on this very account, chiefly, that I am led to feel so much for my still poorer brethren. I am quite confident that many excellent men of sterling piety and useful talents must be suffering great privations, or great difficulties, or both. Necessity has made me a pretty "good economist," and knowing within a trifle how far a certain sum will go in domestic life, I confess myself at a loss to conceive how many are able "to make all ends meet and tie."
I love Independency for everything but one; it makes no adequate and systematic provision for its ministers. It provides amply for a few, does pretty well for still more; but leaves a vast number to chance or accident, to eke out a miserable existence as they may be able. If the church a pastor may happen to serve can and will help him, it is all very well; but if not, the sympathy and relief he will obtain from the body will be limited enough, and, in many cases, nothing at all. Independency appears to have destroyed the idea of responsibility belonging to our churches, except so far as their own pastor is concerned; there is no idea of responsibility in reference to the body. It does not extend even to a neighbouring brother. Then in cases not a few, in which a church may be giving 300l. or 400l. per annum to their minister, whilst, perhaps, a brother, three miles distant, perhaps with a larger family, and no other resources, is receiving not more than one! And yet, Sir, what does this comparatively wealthy congregation know or care about this poor brother, who is struggling with difficulties that are to waste his body, consume his energies, and sink him into a premature grave? I believe there are hundreds of such cases in the kingdom. Here it may be asked, is this the natural and inevitable consequence of Independency? That it is the real fact is beyond a doubt. But does the system necessarily lead to this? If so, then I think our praise and admiration have been beyond their due limits. Let me not be told there are County Associations and Charitable Institutions to assist these poor brethren. Do these meet the demand? Do they afford efficient aid and relief? Let us look at facts. I believe, in our country hundreds of men, with a college education, pious, talented, active, useful, and honourable men, in many cases with families, subsisting upon sixty, seventy, and eighty pounds per annum,-not the amount of a respectable mechanic, and positively not more than two-thirds of what is beer-barrel! And who are these poor hardallowed by Government to the guagers of a working, care-worn labourers of whom we are speaking? To what denomination do they belong? Are they Primitive Methodists, labouring amongst the very poorest of the people? No! but they are ministers of the Independent churches, the most wealthy and respectable body in the kingdom next to the Establishment itself! "Oh tell it not in Gath, publish it not in the streets of Askelon!"
It will then be inquired, What is it that you contend for? Is it a perfect equality? No;
in the nature of things it cannot, and, perhaps, | ought not to be. Men of commanding talents and great energy, living in London and large towns, both deserve and require more. We do not wish to see one penny subtracted from their incomes; but we wish to see the condition of these "poor and godly ministers of Christ's holy Gospel" brought prominently before our churches, and that some general fund should be raised to be under the direction of a general, and, perhaps, some branch committees. I cannot think that we shall ever possess that commanding influence in society to which we are religiously entitled until something, and something noble, is done for this object! Look at the situation of a minister with an establishment to support out of 801. a-year! Eighty pounds a-year, for food, raiment, servants' wages, medical attendance, books, contributions to religious societies, journeys, &c., &c.! What can be expected from such a state of things? His time is consumed in contrivances, his spirits are depressed, his energies are impaired, and his usefulness diminished! He is restless, anxious, unsettled. He has to talk to others from January to December, about giving, and yet he has nothing to give himself. In numerous cases he is urging his people to send their money to the four quarters of the globe, whilst delicacy forbids him to tell his own "tale of woe," though he knows not where to look for 20s. to supply his own wants, nor how to carry on till the period of the next quarter.
POPERY IN CANADA.
THE following extracts will show the character of Popery as at this moment manifested in Canada. Ought we not to cry to God mightily to destroy Antichrist, the man of sin, who by his idolatrous abominations and lying wonders, seduces to their destruction so many immortal souls?
"A SAINT OF WAX. "The following was translated from the Montreal Melanges Religieux,' 24th June, 1845, by the Montreal Herald' :
"The solemnity of St. Jean Baptiste was celebrated, on Sunday last, at the Cathedral, (R. C.) with much pomp and edification. Mgr. the Bishop of Montreal performed the morning and evening service. Mgr. Gaulin only arrived in time for the translation of the relics. The members of the Temperance Society presented a magnificent pain-benit, (that is, a loaf to be consecrated for the communion) representing three columns supporting a crown. The number of communicants was considerable. Not less than a thousand members of the Temperance Society approached the Holy Table in the morning.
wholly ministerial; and hence that virtual | while divested of obligations! With respect to community of goods which obtains among neighbouring Churches its existence is an them, an arrangement which could not pos- affair of pure privilege; duty has no place. Its sibly otherwise exist for a year or for a day. cry is, Give! Give! but it will answer no The case of these two bodies is analogous to questions. Schemes such as our correspondthat of a great and powerful independent ents contend for never can be established Church with some three, four, or more pastors, under the auspices of a rampant, irrational, of various ages, talents, attainments, measures and unscriptural Independency! Churches and of efficiency, and, from family circumstances, pastors, therefore, whom nothing less than degrees of necessity, and for whom, according such an Independency will satisfy, must take to their respective wants, it is the care and the consequence, and pay the penalty of their business of the Church to provide a fair and error in the shape of impotence, distress, concomfortable maintenance. But things quite tempt, and degradation. compatible in a single community, where all the parties interested have a voice and a vote in whatever is to affect them, become utterly incompatible when extended to thousands of wholly independent societies. No man, for example, can become a minister of Methodism but through the Conference, nor remain in it an hour longer than he is deemed by that body sound in doctrine, correct in morals, and efficient in labours. Is it so with extreme Independency? No man is fully admitted by that Conference to the ministry till after years of trial as to capability for the work; he is stationed from time to time in localities to which his talents are considered adapted; and when the faithful labourer, from age or infirmity, is no longer effective, he is, as the case may require, either placed in the honourable rank of supernumeraries, or wholly superannuated and decently provided for through his remaining days. Is it so with extreme Independency? In the Free Church, too, no man may enter the ministry who has not first been the subject of a laborious process of general and special academic education, extended through some seven or eight years, nor then but by and through the Presbytery, who must be satisfied as to his mental, moral, and professional acquirements. Is it so with extreme Independency? But in those communities, these salutary checks are not confined to the ministry; they extend to the formation of churches, societies, or congregations. great matter is not left to the judgment or the caprice of individuals. Cause must first be shown, and the probabilities of success rendered apparent, before preaching can be obtained for any given locality. On these points how different the system of extreme Independency! The result is, that we have in our ministry not a few who could not have found a way into either of these bodies; and among our Churches there are many so small and weak, that neither the Free Church nor the Conference would ever have sanctioned their formation, as the subjects of distinct pastoral charges. They must have continued The Editor's reply is as follows:mere stations, or branches, supplied mainly by There are several positions in this letter in local preachers or home missionaries. Under which we do not concur: but waiving these, the extreme system any half-dozen pious peowe go at once to the main point. The schemes ple may constitute themselves into a Church, proposed by the writers of this and the fore- and select whom they please for their pastor. going communication, which are substantially Of his capabilities they claim to be and are one and the same, labour under difficulties the sole judges, and from their decision there beyond the possibility of removal, without a is no appeal. His intellectual and even phyconsiderable modification of the Independent sical attributes, not to speak of his educational system. It seems forgotten by our worthy and theological attainments, may be such as to friends, that the Free Church and the Metho-render his success as a public teacher morally dist communities are not formed on Congrega- impossible; no matter, there he is, an Indetional principles, and, therefore, do not pendent minister, raised into a pastor, and respectively constitute a multitude of churches, sunk into a pauper, in the same hour of the all distinct and all independent, but one same day! This irrational and pestilent proChurch under one government, while that cess may be repeated in every locality, every government, as it relates to the pastorship, is week throughout the year; and on the principle of our correspondents, these self-made mendicants-pastors and flocks-are, from the moment of this their ecclesiastical creation, to become regular pensioners on the bounty of the surrounding Churches! Each of these pauper companies is to be clothed with claims,
Let us look for a moment at the Free Church of Scotland. If they have much to learn of us respecting the purity of our discipline, surely we have something to learn of them concerning the liberality of their conduct! They are, as you well know, Sir, giving their ministers a hundred pounds per annum the first year of their secession, besides raising sums for other objects so immense as almost to surpass credibility! How is this? Are their congregations more numerous or more wealthy than ours? I should think on an average they cannot be either. But the people as a body feel that they are responsible for the wants of the body, and they act accordingly! Oh that it were so in England in our own churches! We want nothing but the same conviction to produce the same results.
Oh, Sir, how I should rejoice to see the pages of the "Christian Witness" devoted to this object, and your powerful pen employed in advocating the cause of our suffering brethren! Most sincerely do I hope that it will become a "witness" of the sufferings and claims of one of the most respectable bodies of men in England or the world.
The writer greatly understates the matter; he loses sight of the supplementals, as also of the fact, that in many parts of Scotland money bears double the value it does in England,
"The translation of the relics of St. Zotique took place, as we announced, after dinner, when vespers were over. The crowd was immense. Besides N. N. S. S. the Bishops of Montreal and of Kingston, many Priests of the Seminary, of the College and of the neighbouring parishes, assisted at the ceremony. The procession was conducted with all possible pomp and solemnity. It is also consoling to have it in our power to say that all passed off with much order and edification. Notwithstanding the immense crowd congregated, we did not observe the slightest disturbance.
"Although it is not our intention to enter into the details of this imposing ceremony, however, as the reliquary which encloses the precious remains of St. Zotique, is of a nature altogether new in this country, we ought not to omit saying a few words regarding it. The reliquary, then, of which we speak, is nothing else than the effigy of a martyr who had suffered death by the sword of the executioner. For the purpose of affecting the feelings, in the old Catholic countries and above all in Rome, they have adopted the ingenious device of imitating in wax, the body of the martyr to whom the relics belong, and of enclosing them in it. It is one of these effigies that M. Hudon, V. G., has brought from Rome with the relics of St. Zotique, and in which they made the solemn translation, on Sunday last, at the Cathedral. The precious remains of this martyr are enclosed in crystal phials, and placed within the waxen members, which represent the saint. This effigy, of a perfection astonishing, is richly clothed, and reclines upon a cushion of crimson velvet, the head resting upon a pillow of the same. One appears to see one of those generous Christians of the primitive Church, who comes to seal his faith
with his blood, and to bear the crown of martyrdom. The illusion is so perfect, that it is impossible to view it without feeling one's self affected with the deepest emotion.'-Montreal Herald.
"This ceremony is similar to the one held last year at the translation of the relics of St. Janvière, a female saint, and describes one of the engines of the Romish Church in Canada, as elsewhere, is putting actively into operation to enslave the minds of the people. Crowds of votaries have visited these relics, eagerly seeking to have articles of dress brought into contact with the glass casing, and so far as could be done, the mummeries of the Holy Coat at Treves' have been reenacted. Fellow Christians, can you realize the profanity of such a Sabbath scene, and refuse your aid to furnish the deluded votaries with the word of God, the only antidote against such lying wonders,' and degrading superstitions, that take off men's minds from the worship of the Lamb.
donation from an humble member of my own congregation as a thank-offering to God for a special mark of his favour. The circumstances under which the offering was made, and the Christian spirit with which it was given, are, to me, a convincing proof that it came as the expression of a thankful heart, under a deep sense of the goodness of God. "O, that men would give thanks unto the Lord for his goodness; for his mercy endureth for ever." The person to whom I refer was raised from an humble situation, the duties of which he had long and honourably discharged, to one of a more trust-worthy character. The change added to his weekly salary an increase of four shillings, all little enough to support a large family. But, recognizing his prosperity to come from the Lord, he resolved to lay, on God's altar, the first-fruits of his increase, and accordingly he handed me the income of two weeks, as a thank-offering to be given to the Mission for God's ancient people-the Jews. What a God-like scheme the Gospel is! What a transforming power it exercises on the sin-enslaved soul of man! Taking its rise in God, it comes down to this rebellious world-is treasured up in an earthen vessel — preached with much weakness carried home to the heart by the Holy Spirit, it casts out the clamorous legion that rebelled within, and lays the man prostrate at the feet of Jesus, clothed and in his right mind. It empties the creature of himself, takes him out of the devil's hands and throws him into God's, makes him a vessel of mercy-a mirror of grace to reflect the riches of the Divine glory. It lays hold of him who is a child of the devil, and who does the works of his father the devil, and makes him a child of God and teaches him to do the works of his Father in heaven. In a word, its great aim is to make the sinner like God: like him not only in heart and mind, but like him in thought and action; like him in loving, and like him giving,—a moral picture in which the world is to see the image of God, every feature of the Divine image so completely drawn upon the soul, that the benevolence of the son will show the benevolence of the father; the generosity of the child, the generosity of the parent, the liberal soul, like its liberal God, devising liberal things. This glorious Gospel does not place the sinner in the hands of God and leave his property in the hands of the world, or take the man out of self, and place his property at the disposal of self. No: the moment it enters his miserably guilty soul it discovers itself as the very genius of heaven's liberal generosity, thaws the chilling influence of his congealed selfishness, and out of the abundance of a full heart makes him cry, "Thanks be unto God for his unspeakable gift." And just as naturally as the unconverted man lives without God, gathers his all without ever consulting God, and keeps or spends his all at the pleasure of that god-self, who sits enshrined in his carnal heart, so the converted man lives to God, acknowledges him in all his ways, and therefore, he never seeks to keep anything from God, himself laid in Christ's bosom all he has is laid on Christ's altar. What shall I render unto the Lord? becomes the natural language of his heavenborn soul. He is not one who trusts God with the care of his soul and keeps to himself the care of his body; as a child of grace he has MY DEAR SIR,-As Editor of the "Presby-learned that the Father of grace provides and terian Messenger," allow me to lay before your readers a few thoughts on the duty of all our members to support the cause of Christ in the different schemes of our Church. These thoughts are suggested by a truly liberal
"Let us," says the Montreal Banner,' commenting on such scenes, "go down to Quebec and bring up to the mind a scene which was exhibited in that city on the Sunday before the first great fire. The whole population is turned out to witness it, the streets are lined with trees, with the most luxuriant foliage to do honour to the occasion. What is it that has broken in on the sacred day, 'holy to the Lord and honourable,' that has drawn the people from worshipping God in the public assembly, to gaze on a piece of pageantry in the streets? It is the Roman Catholic festival of the Fete Dieu, or Feast of God.' A long procession of priests and monks, passes through the streets, clothed in every kind of garb to win the admiration of an ignorant and superstitious populace, who gaze with awe and reverence. At last one object comes up in the procession, which attracts universal attention. Horror of horrors! It is a representation of the eternal God, of Him who framed the millions of worlds by which we are surrounded. The daring priests of idolatry have fabricated a figure consisting chiefly of a large dazzling eye, which is carried aloft, and styled 'the omniscient eye!' A string is pulled as the procession passes: the eye moves, and at each motion, the infatuated bystanders fall down and worship!! Can this be the nineteenth century? Where is the education which the Lower Canada priests are said to have given their followers, through the Jesuits and other means, when such base and degrading superstition and idolatry are practised in the open streets?
"Where is the difference between this sad scene, and that which was ordered by the Babylonian tyrant?
“Daniel iii. 5.-' At what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up.' "And where is the difference between this scene and that of the homage paid to the idol at Juggernaut ?"
LIBERALITY, THE DUTY AND THE PRIVILEGE OF EVERY CHRISTIAN
To the Editor of the Presbyterian Messenger.
lays up for the children of his love; while he therefore, trusts God with his soul to keep it from all evil, he equally trusts him with his body to keep it from all harm, assured that wherever he directs his pilgrim steps on his
weary way to his Father's house, like two commissioned angels, goodness and mercy will follow him, the one to minister to the wants of his body, the other to the wants of his soul, until as an heir of salvation, he enters the house of God eternal in the heavens. The real Christian then, is one who clearly recognizes the Redeemer's right to his body, soul, and spirit; and while he is taught by the mercies of God to present himself a living sacrifice, holy and acceptable unto God, as his reasonable service, he is also taught, that his gold and his silver are the Lord's, and are blessed to him only when laid on the same altar which gives him to enjoy all things in God and God in all things. The Gospel which caused Jacob to set up a memorial of thanksgiving to the Lord and to anoint it with his cruse of oil, and vow that he would give him the tenth of all he had; the Gospel which influenced Solomon's heart to build a temple for the worship of his name, and constrained Mary to break her costly box of spikenard, very precious, on the head of Jesus; and made a poor helpless widow throw her two mites into the treasury of the Lord, the very same Gospel brought this humble individual with the wages of his two weeks' labour, which he laid at the feet of Christ; as much for him as the pillar was for Jacob, or the temple for Solomon, the box for Mary, or the two mites for the widow; he did what he could and none of them did more; nor does God look for more, and most certainly expects no less from those in whom all his delight is placed! What a stimulus is here for Christian effort among all the Lord's people, whether poor or rich! As long as there is any thing that we can do to promote the Redeemer's glory in the extension of his kingdom on earth and we have not done it, the Lord who looks down on our sinful neglect, could not say of us, You have done what you could. And on the other hand, whatever little we have done or can do, if it draws forth from the Redeemer's lips the approving sentence "She has done what she could," it is acceptable to the Lord. Reader, have you done all you could for the dear name of Jesus, in connexion with a Church which seeks his glory and gives ample scope to your utmost efforts to extend his kingdom? Do not put this question aside without looking at it in the light of eternity. Give it an answer as though it were asked from the throne, when you stand before the judge, waiting the sentence that is to fill your heart with terror or drive away all your fear. Have you done what you could for Christ? Can you do nothing more? Suppose you return the question and put it to him who sits upon the throne. O most merciful Father, I cannot venture to ask such a question when I look at thine only begotten Son on the cross, Yet, God furnishes an answer to the supposed question: but it takes the form of a question that rolls the answer back upon ourselves, "What more could I do?" O, my brother, my sister, in Christ, he leaves you-he leaves me to answer this question. It is but little we can do at any time for his glory. But here is an example: let us, beloved, do what we can for Christ-for Christ did what he could for us. Devise liberal things for his glory, and your soul shall be made fat. The rule is, whatever you sow you shall reap the same,-sow to the Spirit, and you shall reap of the Spirit,-sow liberally, and you shall reap liberally,sow sparingly, and you shall reap sparingly,-sow none, keep all, and then you become the wicked servant. Yours, in the Gospel, JAMES BURNS.
Whitehaven, Oct. 14, 1845.
THE PASSING YEAR.
"We spend our years as a tale that is told."
THOU art passing away! like a fleeting dream,
Unmourned, yet dying fast!
The report of the Committee of the whole | Church is likely to be settled soon. House, anent the examination of students, has been no minister in this church since the was given in, and the Committee was re- disruption of the Church of Scotland. The appointed with instructions. congregation has struggled on amidst a multitude of disheartening difficulties. They have at last fixed their wishes on Mr. Josias Pater, a licentiate of the Irish Church. The call is to be moderated in without loss of time, and the people are in high hopes that this church may flourish again as in past days. This church and the Groat Market are old strongholds of border Presbyterianism. The Groat Market has till now retained one proof of ancient solidity and strength-a congregational library of books of highly scholastic theology, the remnant of which is now transported to the college library.
Professor Lorimer was appointed to dispense the Sacrament of the Lord's Supper among the congregation at Wolverhampton, on the first Sabbath of December, or on some other convenient day. And Messrs. Nicolson and Thou art passing away! though thy spring-time smiled Chalmers were entrusted with the charge of providing a temporary supply of preaching for the congregations at Birmingham and Wolverhampton, till fixed pastors are appointed over them.
Like the sunny glance of the gleesome child
With opening beauty fair:
Though thy summer coronets shone bright,
Time's withering hand was there!
Thou art passing away! yet, alas! for thee,
Thou art passing away! and Eternity,
Upwards, still upwards our hopes speed on,
'Mid Heaven's eternal day!
E. B. B.
The Clerk reported that he had received a communication from Mr. Lewis, bearing, that he (Mr. L.) had obtempered the instructions of the Presbytery anent the formation of a temporary Church session at Wolverhampton, and the admission of Mr. Euinson, as an elder in the Church at that place.
Mr. Thomson, missionary of the Free Church of Scotland to Pesth, being present, and on the point of setting sail for his destination, it was unanimously agreed, that the Presbytery should unite together in commend[We shall be glad to hear from the authoressing him to the care and protection of God, of the above touching lines again.—ED.] and supplicating a blessing upon his future labours among the lost sheep of the House of Israel. The devotions of the court were appropriately conducted by Mr. Wilson.
PRESBYTERY OF LONDON.
THIS Presbytery met, by appointment, at
The Moderator laid a communication before the Presbytery, from the Rev. Henry Lea Berry, late of Homerton College, to the effect, that he (Mr. Berry) had come to the conclusion that the Presbyterian form of polity was in accordance with the Word of God; and that, being desirous to labour as a minister of the Gospel in connexion with the Presbyterian Church of England, he craved to be admitted as a minister within her pale.
The Presbytery agreed that this application should lie on their table till next ordinary meeting.
Mr. Fisher reported, that, in accordance with his instructions, he moderated in a call from the Church and congregation at Ranelagh Chapel, in favour of the Rev. Andrew Bonar, Minister of the Free Church at Collace in Scotland. Said call was produced, read, and sustained, and Messrs. Hamilton and Chalmers, Ministers, with Mr. Nisbet, elder, were appointed commissioners to prosecute the translation.
The Presbytery held its ordinary monthly Meeting at Exeter Hall, on the 11th November. The Rev. William Nicolson, Moderator. A very handsome Bible and Psalm-book were presented to the Presbytery by Mr. Nisbet, 21, Berners-street; and the thanks of the court returned to the donor for his valuable gift.
The Moderator reported the contributions that had been made at London-wall, in aid of the schemes of the Church.
Mr. Berry's communication to the Presbytery was taken up, read, and ordered to be recorded; and the following deliverance was unanimously agreed to, viz., That the application be received, and, (inasmuch as it is of the last importance, that, in the admission of Ministers from other Churches, the greatest caution be exercised,) that a committee be appointed to confer with Mr. Berry, to consi der the best means of disposing of this matter, and to report to the Presbytery at their next ordinary Meeting.
Commissioners appeared from the Caledodonian Church to move the court to grant moderation in a call in favour of a minister; but the Presbytery, owing to the peculiar circumstances of the case, have delayed the whole matter for further consideration.
St. John's Church, South Shields, it has been found necessary to increase in size and inward comfort. The front vestry is being filled with pews, and side galleries are putting up, so that additional sittings to the number of 100 or 150 will be secured; and pipes are laying to heat the church before the winter cold sets in. In the meanwhile the congregaThe Rev. Messrs. Murdock (Berwick,) and tion meets, for afternoon service, in the IndeAnderson (Morpeth,) who had come to Lon-pendent Chapel, kindly granted them for that don, in accordance with their instructions purpose, and in the evening, at the old Presfrom the Commission of Synod, to urge the byterian Chapel, Academy Hill. claims of the Home Mission Fund, and receive donations in aid of the same, addressed the court on the object of their visit.
The Presbytery agreed to render these brethren all aid in their power, in the prosecution of their important Mission; and, among other things, they instructed the Home Mission Sub-Committee to make arrangements for a public Meeting, on an early day, with a view to promote this object.
This latter chapel has been for some time in the hands of a body of Socinians, but a few months ago, the Presbyterian Church at South Shields took possession of it-have made it their mission station; a very large Sabbath school now meets in it: some of the deacons take a peculiar interest in visiting and labouring in the district, and the minister is embracing the present opportunity to deliver, on the Wednesday evenings, a short course of lectures, on the following subjects, at which a number of young men, tainted with what we pre-regard as Socinian errors, have been found to attend:
The Presbytery resolved to request the
Mr. Fisher gave notice of a Motion, which
The Presbytery adjourned to meet at 16, Exeter Hall, on the second Tuesday of December, at three o'clock, P. M.
PRESBYTERY OF NEWCASTLE-UPON-TYNE.
On the 4th of November, the Presbytery of Newcastle held its last monthly meeting, in the Presbyterian Church, Gateshead, a handsome and commodious building, seated for upwards of 600 people, and is every month getting more full.
The call from the congregation at Wark was taken up, but in the meanwhile not acted upon. It seemed necessary that some additional inquiries and arrangements should be first made. The numbers at this station are not large: they propose to raise for their minister perhaps 50l. a year. Mr. Johnson, to whom the call was given, is a young man of promise, and from his past labours there, it is thought suited to work this district well; but the district is large and thinly peopled; the minister will require a horse, and it has been judged that the sum promised is not by any means adequate to his support. The Home Mission may, however, be expected to help this station, if the people are prepared to do justice to themselves. The High Bridge
1. The inspiration and divine authority of the books of Holy Scripture.
2. The Trinity of Jehovah Elohim—the most blessed.
3. The incarnation of God's eternal law. 4. The deep depravity of man fallen-the new birth-the glorification.
It may be added, that there is still some prospect of a minister from the North for the Groat Market Church in Newcastle.
PRESBYTERY OF NORTHUMBELAND.
ALNWICK.-On the 15th of October, an adjourned Meeting of Presbytery being held here was duly constituted.
Mr. Gillespie reported, that in obedience to the appointment of the Presbytery, he had moderated in a call at Blyth, in favour of Mr. Johnson, which he laid on the table signed by 112 persons, and the same being sustained was put into Mr. Johnson's hands, whereupon he declared his acceptance. The Presbytery then proceeded to appoint the trial exercises of Mr. Johnson. The Presbytery agreed to meet at Morpeth on the first Wednesday in December to receive Mr. Johnson's trials, and also agreed in the event of the trials being sustained, to meet at Blyth on Christmas-day for the ordination. Mr. Anderson, Mr. Thompson, Mr. Edwards, Mr. Hoy, and Mr. Lennie were appointed to take part in the services.
The Presbytery then proceeded to the Church of St. James. Mr. Hoy commenced the service with praise and prayer. Mr. An