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THERE is life among the nations, there's a rising from the dead,

Where many bones, and very dry, erewhile around were

There's a breathing o'er the nations of the Spirit of the

And from their graves the slain come up at His reviving
They have heard a voice beside them, and a trumpet blast



And exceeding great the army that stands up prepared

for war.

There are shouts of exultation o'er the land of Alle-

There's the opening of the prison-house, the bursting of
By the banks of Rhine and Oder there's a swell of joyful

the chain;


And a voice that speaks defiance to the tyrant served too
There's a searching for forgotten truths, which may the


Enlightener speed,

That thousands, by the Son made free, may soon be free


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LORD, what a change within us one short


Spent in Thy presence will prevail to make!
What heavy burdens from our bosom take-
What parched grounds refresh as with a

We kneel and all around us seems to lower;
We rise-and all the distant and the near
Stands forth in sunny outline, calm and clear.
We kneel-how weak! We rise-how full
of power!



THE subjoined extract is copied from Nelson's cheap and unabridged edition of the Rev. Dr. Cheever's eloquent and impressive "Lectures on the Pilgrim's Progress, and on the Life and Times of Bunyan." The Doctor is enthusiastic in his admiration of the genius and character of this remarkable man. He enters fully, and with great spirit, into all the trials and temptations which beset him in the with eloquent indignation, the bitter persecuearly part of his religious career; and notes, tion and long imprisonment to which he was so unjustly subjected-grievous events in his chequered life, which sadly curtailed the time of his usefulness as a public preacher, but which were happily overruled by Providence for good, inasmuch as they led to the production of one of the most popular and efficacious which, in all probability, will last as long as spiritual works the world has ever seen, and the Bible itself. Dr. Cheever's work is one of rare design and merit, and not unworthy of a place beside the inimitable dreamer's unsurpassed and unsurpassable allegory.


It would be difficult to find twelve consecutive pages in the English language, that contain such volumes of meaning in such beautiful and instructive lessons, with such heavenly imagery, in so pure and sweet a style, and with so thrilling an appeal to the best affections of the heart, as these pages (in the Pilgrim's Progress) descriptive of Christian's sojourning in the house of the Interpreter. This goodman of the house, the Interpreter, we are, without doubt, to take as the representative of the Holy Spirit, with his enlightening and comforter, guardian, and guide through all our sanctifying influences on the heart. He is our pilgrimage; our instructor, to take of the things which are Christ's, and to shew them to our souls; our sanctifier, to lead us into all truth, and to make it the nourishing food of our souls, and with it and in it bringing Christ before us continually, to fasten our affections upon him, and to make him, of God, unto us our wisdom, righteousness, sanctification, and redemption. From the first moment of a Christian's setting out on his pilgrimage, this heavenly comforter takes him under his peculiar guidance; so soon as he enters the strait gate, and puts himself under the care of the great shepherd, then the Spirit of God begins the work of discipline, instruction, refinement, and sanctification with him, as a child of God. So you will observe that the very first thing which the Interpreter said that which will be profitable to thee." And then to Christian was, "Come in, and I will show thee he bid his man light the candle, and brought Christian into a private room, where he showed him the first of the beautiful and instructive visions that were to pass before him.

But we are to observe, that Christian did not his precious guidance, without knocking, yea, and get into the house of the Interpreter, nor obtain that earnestly. This is to signify, that after Christ has let us in, as we hope, at the wicket gate, our great and immediate work must be to seek, with most humble diligence and earnestness, the gracious illuminating and sanctifying influences of his Spirit. In our first ignorance and darkness, how greatly they are needed no language can tell. The young convert will make but a poor soldier of Jesus Christ-but a weak and lagging pilgrim-if he does not go directly to the house of the Interpreter. Ah, what earnest prayer is needed, that the soul, having come to Christ, may be filled with the Spirit, be rooted and grounded in love, and built up in him, and prepared to show forth his which passes after a soul's conversion is of indescribable importance for all after life. If it be passed in the house of the Interpreter, and under his divine grace and illumination, then will there be a rich and precious preparation for a joyful and triumphant pilgrimage, in which the path of the soul shall be as a shining light, that shineth more and more unto the perfect day. But if joy come first, without the instruction and discipline of the And joy, and strength, and courage are with Interpreter, then will there be trouble afterwards, Thee!

Why, therefore, should we do ourselves this praises! Be assured that the immediate time wrong,

And others, that we are not always strong?
That we are ever overborne with care-
That we should ever cold or heartless be-
Anxious or troubled? When, with us is


a great many falls by the way, a great many Hill.
Difficulties, and perhaps a great many weeks,
instead of days, passed in the Castle of Giant

Despair. When a soul first comes to Christ, then for many days it ought to abide with the Holy Spirit; and when this is done, who shall say how many sights of glory may be seen-how many and soul may grow, and be transfigured, as it were, refining experiences be enjoyed-how rapidly the with the influences of divine truth, while thus it is alone with God-how it may be knit and strength. ened for all future trials and combats, and prepared light; prepared, at any rate, like Paul, so to run, to go through the world almost as a seraph of not as uncertainly; so to fight, not as one that beateth the air?

After remarking on the several previous emblems-the Law and the Gospel, as sweepers of the soul-Passion and Patience, Sense and Faith-which the Interpreter exhibited to Christian, our author proceeds to shew how the victory is gained by the man in armour:

"The next sight which the Interpreter shewed and ravishing passage to be found in all the Pil. Christian, is, iu many respects, the most animating grim's Progress. It set Christian's own heart on fire to run forward on his journey. Those who have read this book in early childhood, can well had upon the imagination. The Interpreter took remember the powerful effect which this picture place, where was built a stately palace, beautiful Christian by the hand, and led him into a pleasant to behold, at the sight of which Christian was greatly delighted: he saw also upon the top thereof certain persons walking, who were clothed all in gold. So the Interpreter took Christian, and led him up towards the door of the palace, and behold, at the door stood a great company of men, as desirous to go in, but durst not. There also sat a man, at a little distance from the door, at a table side, with a book and an inkhorn before him, to take the names of them that should enter therein; he saw also that in the doorway stood many men in armour to keep it, being resolved to do to the men that would enter, what hurt and mischief they could. Now was Christian some back for fear of the armed men, Christian saw a what in amaze; at last, when every man started man of very stout countenance come up to the man that sat there to write, saying, Set down my name, sir; the which, when he had done, he saw the man draw his sword, and put a helmet upen his head, and rush towards the door upon the armed men, who laid upon him with deadly force; but the man, not at all discouraged, fell to cutting and hacking most fiercely. So, after he had received and given many wounds to those who attempted to keep him out, he cut his way through them all, and pressed forward into the palace; at which there was a pleasant voice heard from those that were within, even of those that walked upon the top of the palace, saying,

Come in, come in,

Eternal glory thou shalt win. So he went in, and was clothed with such garments as they. Then Christian smiled and said, I think, verily. I know the meaning of this,

Verily thou didst, Christian! And who is there that does not know the meaning of it? and what so cold as not to be ravished by it? Yea, we should think that this passage alone might set any careless traveller up to the gate of this glorious man out on his pilgrimage-might bring many a palace, to say, Set down my name, sir. How full of instruction is this passage! What mingled encouragement and warning did it convey to Christian's mind, to prepare him for the many trials before him! It was necessary that the Holy Spirit should shew him, in some measure, what he would have to encounter-should make him feel, that if he gained heaven, it must be by a great conflict and a great victory. Mr. Worldly-Wiseman had predicted some of the dangers he was to meet with; but Mr. Worldly-Wiseman could have no conception of the exceeding weight of glory that

was to follow. But here the vision of the glory follows so close upon the sight of the conflict, that the conflict even adds to its charms, and makes it a thousand times the more exciting. Here is the sentence, "Through much tribulation," but here is also "the kingdom of heaven;" and who so pitiful as not to be willing to undergo the tribula tion, to encounter the hazard, to run the gauntlet of these armed men against him, for the glory of that kingdom?

Yea, saith Christian, verily I think I can understand this. But here you will remark, how great a multitude stood round the gate of this palace, fearing, yet desiring-desiring, yet fearing, to enter in. And you see that Christian found, while he was there, only one among them of like spirit with

himself-only one who would come up and say, Set down my name, sir. Ah! what a multitude and half a mind, a thousand times, to set out in the way thither, but who never do it who always shrink back. These men around the gates were so many Pliables, who were sure to go back to the City of Destruction; and we would say to those many persons in just their situation, unless you come to a fixed resolution-unless you step quickly and boldly to the gate, with your heart on fire, and say, Set my name down, sir, in a tone that shall make Christian rejoice and the armed men tremble-you are not likely ever to fight your way into his palace, or ever to be walking with those upon its top in glory.

there are who have some faint desires after heaven,



by the Rev. Mr. Dill, that a munificent bequest had been made to the church by the The Rev. late Mrs. Magee, of Dublin. Gentleman said, "Mrs. Magee has left, in India securities a sum of about 25,000l., from which is derived an annual revenue of from 9007. to 1,000l. to our Mission in India. As the money was accumulated in India by her brother, a colonel in the Indian army, she supposed she could not more appropriately apply it than in extending the blessings of the Gospel amongst the inhabitants of that She has left 5,000l. to country. our Foreign Mission, to be employed in the diffusion in of Christianity India, elsewhere, as the directors of that Misor sion may deem right; 5,000l. to our Home Mission; and 20,000l. to the erection and enalso state that she has left the reversion of dowment of a Presbyterian College. I may 5,000l. to the Female Orphan School of Usher's Quay, Dublin; and, besides, a large sum already given towards the building of the which will be one of the handsomest Presbynew Presbyterian Church on Ormond Quay, terian Churches in Ireland, she has left a further sum of 1,3507. for the benefit of that church. Altogether she has left above 60,000l. to purposes connected with this Church."

Mrs. Magee was the widow of a minister of the General Synod of Ulster, and inherited her ample fortune from near relatives who died in India. For many years past she resided in Dublin, and was a member of the Usher's Quay congregation. In connexion with the noble legacies announced, the name of the deceased lady will go down with honour to future ages, and we trust that her example will stir up others to go and do

FOR the raising up and maintaining an efficient staff of Sabbath-School teachers, the members of a Christian Church are clearly responsible. To them the chief Shepherd addresses the words, "Pray ye therefore the Lord of the harvest that he would send forth labourers into the harvest." In America we are told that "the best qualified and most influential members of the Church" are occupied in this field, and surely we are not expect ing too much in asking those who have time, and talents, and opportunity, and influence, to exercise a little self-denial, and to come over and help us; and in entreating of all, that the school have a place in their prayers, sabbath morning and evening. Were all the members of a congregation to unite in this, the teachers would be more strengthened and encouraged in their duties; and the understandings of the scholars would become more enlightened-their judgments more informed their consciences more tender-and their feet more stedfast in the right way. If it be true that children are more capable of receiving religious impressions, and having their affections exercised about sacred things, than those who are more advanced in years and in knowledge-if at no future period of their lives will their minds be in a better state for receiving the great leading doctrines of reli- the ground-floor of a house situated in St. gion, and of being led to exercise repentance John's-lane, near the church of the same towards God, and faith towards the Lord Jesus Christ, but that, on the other hand, the ten-chancellors of the princes and of the evanname in Spire, and around them were the dency of advancing years is from God, and not to God-then surely, every effort should be put forth on behalf of this most important section of a Christian congregation. Few parents, and still fewer congregations, we fear, sufficiently consider the responsibility that is laid upon them to labour and pray on its behalf. Yet without the use of such means, no enlarged blessing can be expected to come down upon the heart; and if we wish the great end of our School to be realized,


must be a union of effort and prayer on its behalf. Should not the spiritual state of the young of the congregation, and of those who assemble in our schools, be a subject of special petition in every family, and in every closet, on the Sabbath morning? If it were so, and these petitions were constant and general, proceeding from hearts really in earnest, and rising upwards on the wings of faith and love, they would form a united artillery, which would not be directed in vain, and we might look up and expect the presence of the Lord going forth and bringing many into his fold.Report of the Windmill Street Sabbath-School,



Ar a Meeting of the Irish Assembly, held at
Belfast on the 8th July last, it was announced



ON Sunday, 25th April (A.D. 1529), two notaries, Leonard Stetner of Freysingen and Pangrace Saltzmann of Bamberg, were seated

before a small table in a narrow chamber on

gelical cities, assisted by several witnesses.

This little house belonged to an humble pastor, Peter Muterstatt, deacon of St. John's, who, taking the place of the Elector or of the Landgrave, had offered a domicile for the shall in consequence be transmitted to posimportant act that was preparing. His name terity. The document having been definitively drawn up, one of the notaries began reading


"Since there is a natural communion between all men," said the Protestants, "and since even persons condemned to death are permitted to unite and appeal against their condemnation; how much more are we, who are members of the same spiritual body, the Church of the Son of God, children of the brothers in the Spirit, authorized to unite same Heavenly Father, and consequently when our salvation and eternal condemnation

are concerned."

After reviewing all that had passed in the diet, and after intercalating in their appeal the principal documents that had reference to therefore appeal for ourselves, for our subjects, it, the Protestants ended by saying: "We

and for all who receive or shall hereafter receive the Word of God, from all past, present, or future vexatious measures, to his Imperial Majesty, and to a free and universal assembly of holy Christendom." This document filled twelve sheets of parchment; the signatures and seals were affixed to the thirteenth.

Thus, in the obscure dwelling of the chaplain of St. John's was made the first confession of the true Christian union. In the presence of the wholly mechanical unity of the Pope, these confessors of Jesus raised the banner of the living unity of Christ; and, as in the days of our Saviour, if there were many synagogues in Israel, there was at least but one single temple. The Christians of Electoral Saxony, of Luneburg, of Anhalt, of Hesse and the Margravate, of Strasburg, Nuremberg, Ulm, Constance, Lindau, Memmingen, Kempten, Nordlingen, Heilbron, Reutlingen, Isny, St. Gall, Weissenburg, and Windsheim, April, near the Church of St. John, in the clasped each other's hands on the 25th of face of threatening persecutions. Among them might be found those who, like Zwingle, tirely spiritual presence of Jesus Christ, as acknowledged in the Lord's supper, the enwell as those who, like Luther, admitted his corporal presence. There existed not at that time in the evangelical body any sects, hatred, That upper chamber in which, during the or schism; Christian unity was a reality. early days of Christianity, the apostles with the women and the brethren "continued with one accord in prayer and supplication," and that lower chamber, where, in the first days of the Reformation, the renewed disciples of Jesus Christ presented themselves to the Pope and the Emperor, to the world and to the scaffold, as forming but one body, are the two cradles of the Church; and it is in this its hour of weakness and humiliation, that it shines forth with the brightest glory.-D'Aubigné's History of the Reformation.


THE subjoined extract is from a letter addressed by the late Dr. Arnold, Head Master of Rugby School, to the parent of one of his scholars. It is remarkable for the expression of the strong feeling the writer entertained with regard to the Unitarian tenets, which he rightly considered irreconcileable with all the essentials of Christianity

"RUGBY, June 15, 1829. evening on the subject of the approaching "I had occasion to speak to your son this Confirmation; and as I had understood that his friends were not members of the Established Church, my object was not so much to persuade him to get confirmed, as to avail myself of the opportunity thus afforded me to his state as a Christian, and the temptations speak with him generally on the subject of to which he was now peculiarly exposed, and the nature of that hope and faith which he would require as his best defence. But, on inquiring to what persuasion his friends belonged, I found that they were Unitarians. I felt myself therefore unable to proceed, because, as nothing would be more repugnant to my notions of fair dealing than to avail myself indirectly of my opportunities of inbelief of his parents, without giving them the fluencing a boy's mind contrary to the religious fullest notice, so, on the other hand, when the differences of belief are so great and so many, I feel that I could not at all enter upon the subject, without enforcing principles wholly contrary to those in which your son has been every half-year that he remains at the school, brought up. This difficulty will increase with as he will be gradually coming more and more under my immediate care; and I can neither suffer any of those boys with whom I am more immediately connected, to be left without religious instruction, nor can I give it in his case, without unavoidably imparting views, wholly different from those entertained by the

persons whom he is naturally most disposed to love and honour.

"Under these circumstances, I think it fair to state to you, what line I feel bound to follow after the knowledge which I have gained of your son's religious belief. In every thing I should say to him on the subject, I should use every possible pains and delicacy to avoid hurting his feelings with regard to his relations; but at the same time, I cannot avoid labouring to impress on him, what is my belief on the most valuable truths in Christianity, and which, I fear, must be sadly at variance with the tenets in which he has been brought I should not do this controversially; and, in the case of any other form of dissent from the Establishment, I would avoid dwelling on the differences between us, because I could teach all that I conceive to be essential in Christianity, without at all touching upon them. But in this instance it is impossible to avoid interfering with the very points most at issue. I have a very good opinion of your son, both as to his conduct and ability, and I should be very sorry to lose him from the




speaking guile." Psalm xxxiv. 13. "Keep thy tongue from evil, and thy lips from ST. JAMES tells us that the tongue is a fire, a world of iniquity; that it defileth the whole body, and setteth on fire the course of nature, and is set on fire in hell. What attention, therefore, ought we to pay to the admonition given us in the text! How ought we to watch over our words, and to see whether what we are going to say is necessary, or will we consider that our Saviour hath said, "For promote the glory of God: especially when every idle word that men shall speak, they shall give account thereof in the day of judgment."

hard task of bridling our tongues will be to One great means in assisting us in this watch our thoughts continually; for if they are evil, no wonder that our words are so likewise. The devil is very active in trying to make us indulge hard and wicked thoughts of our merciful God, but when we feel these, we should say, "Get thee hence, Satan; I

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knows me, would give you ample assurance that I have not the slightest feeling against Dissenters as such, or any desire, but rather very much the contrary, to make this school exclusive. My difficulty with your son is not one which I feel as a Churchman, but as a Christian; and goes only on this simple principle, that I feel bound to teach the essentials of Christianity to all those committed to my care-and with these the tenets of the Unitarians alone, among all the Dissenters in the kingdom, are in my judgment irreconcileable. I trust that you will forgive me for having troubled you thus at length on this subject."


IT has been said that the Pope, the bishops, the priests, and those who dwell in the convents, form a spiritual or ecclesiastical state; and that the princes, nobles, citizens, and peasants, form the secular state, or laity. This is a fine story, truly. Let no one, however, be alarmed by it. All Christians belong to the spiritual state; and there is no other difference between them, than that of the functions which they discharge. We have all one baptism, one faith, and it is this which constitutes the spiritual man. The unction, the tonsure, ordination, consecration by the bishop or the Pope, may make an hypocrite, but never a spiritual man. We are all alike consecrated priests by baptism, as St. Peter says: "Ye are priests and kings;" although it does not belong to all to exercise such offices; for none can take to himself that which is common to all, without the consent of the community. But if we were without this consecration from God, the Pope's unction could never constitute a priest. If a king had ten sons, of equal claim to the inheritance, and they should choose one of their number to act for them, they would all be kings, though only one of them would administer their common power. The case is the same with the Church. If any number of pious laymen were banished to a desert, and having no regular consecrated priest among them, were to agree to choose for that office one of their brethren, married or unmarried, this man would be as truly a priest as if he had been consecrated by all the bishops in the world. Augustine, Ambrose, and Cyprian, were chosen in this manner. Hence it follows, that the laity and priests, princes and bishops, or, as they say, the clergy and the laity, have, in reality, nothing to distinguish them but their functions.

positions would weaken, and the enemy have we were continually to do this, our evil disless advantage over us. But we must not suppose that we can do this or any thing else of ourselves. It is the grace of God that can alone do it; and for this we must earnestly pray. We may be assured that if our tongues are not held in subjection, it is impossible for us to be walking in the narrow road which alone leadeth to eternal life: for St. James says that "If any among you seem to be religious, and bridleth not his tongue, that man's religion is vain." Oh, then, may I from henceforth pray that I may be enabled to bridle my tongue, and aim at consistency in my walk and conversation, earnestly imploring forgiveness for my past sins.


"Whoso keepeth his mouth and his tongue, keepeth his soul from troubles." Prov. xxi. 23.

Our tongues, if not subdued by the power of God, lead us into much sin and trouble. They often tempt us to take God's holy name in vain, or to dishonour the doctrine of God our Saviour by rash and heedless expressions. But if the Holy Spirit has convinced us of our sins, and if we are striving to keep our own mouths and tongues from evil, they may be the happy instruments of leading many a poor sinner from the error of his ways, and likewise of spreading the Gospel while we remain strangers and pilgrims upon the earth. What a privilege, then, ought we to esteem it to be permitted to do any thing for our dear Saviour, and, oh! may we be earnest in making use of our tongues in praise and thanksgiving to God for having showered down upon us so many mercies, though we are so continually grieving him by our neglect of him.


"Set a watch, O Lord, before my mouth; keep the door of my lips." Psalm cxli. 3.

LIFE in EARNEST ; Six Lectures on Christian Activity and Ardour.

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Oh, what a necessary prayer is this! If we were to make this our prayer whenever we feel sinful thoughts coming into our minds, it would be of great use to us: for by this means the enemy would not venture to attack us so often. And in making this our prayer, we may be assured we shall be heard, if we pray in faith, believing that we shall receive it, through the intercession of our dear Saviour. O! Blessed Jesus, do thou enable me, whenever I feel tempted to say that which is not right, to make this my prayer; "Set a watch, O Lord, Advertisements received not later than the 20th of each before my mouth; keep the door of my lips."

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THE great thing in the Church is Christ, the eternal deity of Christ, the blood of Christ, the Spirit of Christ, the presence of Christ among us. The great thing is Christ, but there is also advantage in a certain government of the Church. I am a Presbyterian, not only of situation, but of conviction and choice. Our Presbyterian way is the good middle way between Episcopacy on the one side, and Congregationalism on the other. We combine the two great principles that must be maintained in the Church-Order and Liberty: the order of government, and the liberty of the people. I believe that you, the Presbyterian Church, are fitted to meet the necessities of the English people. You have a mission in England, and that mission you must fulfil by the power and the Spirit of God.-MERLE D'AUbigne.

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ib. Escape from Shipwreck

Ar the meeting of the Synod, at Manchester, in April, attention was called to the state of religion in our Church. Among other measures adopted, a day (the 14th day of May) was appointed for special prayer and public worship in all our churches; and Ministers were instructed on that day to lay the spiritual state of their congregations before the Lord-to call for humiliation, because of sin and shortcoming-and to plead for an outpouring of the Holy Spirit on all the Ministers, Office-bearers, and Members of this Church. A Pastoral Address on the subject was prepared by order of the Synod, which was read from most of the pulpits on the appointed day, and which has been circulated throughout the several congregations.

We have no doubt that the day referred to was found by many to be a time of refreshing from the presence of the Lord, and that our Ministers, and Elders, and praying people, have since been earnestly watching and waiting for an answer to the prayers and supplications then made. Our desire is to keep attention fixed to this, the most important subject with which, as a Church, we have to do; for if only the Spirit of God be with us, as He will in answer to prayer, and if the blessing of God attend our poor labours for the glory of Christ and the conversion of souls, then all our other designs and schemes must be successful; then our Church shall be like a tree planted by the rivers of water, bringing forth her fruit in her season, her leaf also shall not wither, and whatsoever she

doeth shall prosper.


Let us, therefore, not be negligent to put one another in remembrance of these things, though we know them and be established in the present truth, but let us exhort one another, and so much the more as we see the day approaching. Let us not cease to plead with God for the outpouring of the Holy Spirit of promise. O Lord, revive thy work in the midst of the years. Wilt thou not revive us, O Lord, that thy people may rejoice in Thee?

There are two or three practical suggestions which we would here throw out for consideration, and on which we shall be glad to receive any hints, or any results of experience, from those who feel interested in this matter.

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Courts so to assemble. But certainly more advantage might be taken of these opportunities, for conference and consultation as to measures for extending the cause of Christ; there might be more interchange of thought and communication of experience as to practical questions, whether relating to our several churches, or districts, or schools; or as to congregational associations, or prayer meetings; or as to the work of God as witnessed in cases of conversion or spiritual experience. Any measures might be spoken of that have been found beneficial in particular localities, either in regard to outward ecclesiastical arrangements or the higher spiritual work of the ministry, and which might be introduced and adopted in other churches as the result 1. Might there not be more of brotherly of such experience. Such intercourse would conference and consultation among our Minis- be agreeable and profitable to all, and espeters on subjects connected with their minis- cially would be valuable to the younger and terial and pastoral work? As it is not less experienced brethren in the ministry. possible in some districts for the Ministers We have heard clergymen of the Church of to meet frequently together, would it not England express the great benefit they derive be advisable that part of each Presbytery from Monthly Clerical Meetings for these meeting should be devoted to this object? purposes; and in some of the Presbyteries This may be already done in some Presby- in the Free Church of Scotland such conteries, but we know that in others the ferences are held. We believe that the Meetings are most unsatisfactory to those Ministers of the Presbytery of Edinburgh who are alive and anxious as to the promo-assemble an hour before the ordinary public tion of the real spiritual work and progress of our Church. When the whole time is spent in routine ecclesiastical business (except the mere opening of the court by short devotional exercises), there is certainly not that full benefit which might be drawn from such seasons. It is a good and pleasant thing for brethren, engaged in separate spheres of labour, to meet together from time to time, and it is a blessed privilege as well as a solemn duty, as members of our Church

business of that court commences, and a short paper having been read by one of the brethren on some practical subject, as previously appointed, there is free and confidential interchange of thought and experience in the succeeding conversation on the subject of the paper. Whatever arrangement may seem to be best, we trust that this suggestion will receive the consideration of our Presbyteries. Similar meetings for Elders and Deacons might be advisable, if duly arranged, and if

the numbers attending each meeting were
few enough to restrict them to private and
conversational conference. All this, and
are aware, is in a few places
more, we
already done, but we long to see it becoming
more the general habit and usage of our
Presbyterian Church.

cordially concur in the suggestions there | Popery says that his atonement is for all
men, which is a lie. Christ is a saviour, and
not a helper. Oh, ye ministers of Scotland,
listen to the doctrine of Arminianism! God
have ye some men among you who would
Almighty forbid. The truth which has made
the Church of Scotland so conspicuous, is
the truth that Christ is God indeed; that he
never died for those who are lost-that those

There were other points which we intended
to take up, but must leave them at present,
commending the whole matter to the consi-
deration of our readers. There is no subject
on which it will be more interesting or useful
to have discussion, or on which communica-
tions to the Messenger will be more welcome,
than on matters bearing on the state of
religion within our Church.

It is a good sign of a Church when its attention is turned from its external framework to the state of vital godliness among its members, or at least, when all outward things are made subservient to that higher end. The Free Church of Scotland, while busiest in planning and arranging her comprehensive machinery, yet found time for conference on the state of religion in her borders, and many remember how their spirits were gladdened and refreshed by the meetings of 1844, and at the subsequent Assemblies. The Irish Presbyterian Church has also taken up the matter, and we long to see the Ministers and Members of our Church provoked to better works by what our brethren in Scotland and Ulster are doing.

for whom he died he has saved fully and for
ever. These truths are brought out in your
symbols; they are embodied in your stand-
ards for I have signed them. Therefore I
advise you to stand firm in the faith which
was once delivered to the saints-that Jesus
is a saviour indeed. Oh, preach the creed
of the Reformation, that Jesus is the Re-
faith in him. Do not allow the free will of
deemer, and that justification is solely by
man to chain in any way the good will of the
Lord. Ministers of the Church of Scotland,
I beseech you, with all my heart, as in the
sight of our glorious Lord, to be aware of
the spirit of Popery-to be aware of the
spirit of Arminianism: so will you have
your Church built upon the rock which is
Christ. In faith, you will also preach Christ
Jesus as King, as God and King, as the
supreme, the infinite, the everlasting, the
glorious King; and you will keep all the
commandments of Christ; and specially, I
entreat you that you will keep holy the
Sabbath-day. The Sabbath of the Lord is
the covenant of the Lord-the Sabbath was
instituted before the fall, and it was written
on the first table of the law. Oh, then, keep
the Sabbath of the Lord. Again I beseech
you, ministers of Scotland, to be aware of
Popery in the guise of formalism, which is
encroaching in England and also in poor
Switzerland. Be aware of Puseyism, which
Spirit of God is not-what is it but a dead
is Popery. What is formalism, where the
statue? Is there any life in the statue more
than in the quarry-stone? Oh, my brethren,
be aware of forms. It is the Spirit that
quickeneth, and where there is not the Spirit

2. Another measure by which, we believe,
much might be done to promote vital reli-
gion would be the more frequent interchange
of ministerial and pulpit services among our
Ministers. There are diversities of gifts, and
diversities of personal experience, and diversi-
ties of soul exercises, which might often benefi-
cially be brought to bear on different parts of
the Church. Among some bodies of Christians,
this principle of changing the field of work
has been carried to an evil extreme, so that
there is nothing among them of those fixed
pastoral relations which the word of God
commands, and experience proves to be ex-
pedient. But there has been too much
among Presbyterians of the opposite extreme,
of confining our congregations exclusively to
the teaching and admonition of a single
individual. It would surely be well that the
varied qualifications, and gifts, and expe-
riences of other men were more distributed,
for the perfecting of the saints and the good
of the whole Church. This, also, is a point
which the Free Church of Scotland has
taken up and carried into successful opera-
WE earnestly commend to all our ministers
tion. In England we have at present the and people the following weighty words of
great difficulty to contend with of a very warning and counsel, extracted from the
inadequate number of ministers to occupy speech of Dr. MALAN, of Geneva, at the
our stations, but as soon as this hindrance General Assembly of the Free Church of
is removed, we trust this suggestion will be Scotland, held at Glasgow, in October, 1843.
formally considered. There might occur
They are equally suited to our own Church;
cases of idolatrous attachment on the part and if, as Presbyterians, we seek to be dis-
of some portion of a congregation to their tinguished among the religious denominations
minister, or on the part of a minister love of England, let it be by the high standard of of Christ there is no life.

of popularity, or some other motive to prevent such an arrangement being made; but, in general, what man whose heart's

desire is for the salvation and edification of the souls of his people, and who, at the same time, has not high thoughts of himself, but will rejoice when he can obtain the help of any one whom he believes to have greater earnestness, or experience, or spiritual unction than himself; and who would not rejoice if, through such ministration, the people were blessed and Christ glorified?

3. We should also like to see any of our Ministers, who can spare time or strength from their own duties, going forth as Evangelists to some of the many wide and effectual doors of usefulness which are now open 'to our Presbyterian Church in England. We do not know how the Home Mission Committee could be better employed, and the Home Mission funds better applied, than in the encouraging and supporting such Evangelistic Missions. The Ministers of some of our smaller congregations are most likely to have spare time for such work, but they have also less means at their disposal for going the warfare at their own charge, and therefore the Home Mission should aid, if not originate, such efforts. We published a letter in last Messenger on this subject, and we


our Christian doctrine, as well as high efforts
of Christian duty, and high attainments in
Christian life. Knowing that no man can
even say that Jesus is the Lord, but by the
by power, but by the Spirit of Jehovah, any
Holy Ghost, and that it is not by might nor
good can be done, how we need to plead for
power from on high to bless all our efforts
for the glory of Christ!—

"The Lord Jesus Christ must be glorified
in the Free Presbyterian Church of Scotland.
If the Lord Jesus Christ be not glorified in
your Church, your Church will not be glo-
rified in heaven; and now your Church will
not glorify the Lord Christ if you, fathers
the course of your ministrations. Therefore
and brethren, do not attend to your duty in
I wish to address a few words first to the
ministers of the Church, and then to those
that are under their care.

"Fellow-brethren and labourers, three things are required of you that the Lord Christ may be glorified by you, and these three things are first, faith; second, humility; and third, courage. First, then, to speak of faith. Be aware of Popery; and now I do not speak of that Popery which of the spirit of Popery in your hearts and can be touched by the finger, but be aware feelings. Keep to the standards of your faith-preach Christ the Saviour and his atonement solely for the Church-solely for the Church-solely for the Church; for

time of revival-in the time of a disruption, "My second counsel is, humility. In the when we are doing something-when we are exerting our strength, putting ourselves forward on platforms, and standing up before excited feelings with the still small voice of men,-ah, it is easy to misunderstand the will of the Lord, and to mix up our own the Spirit of God. Ah, let us not forget that Christ's love for his Church is more than our love for her; let us not forget that we are nothing but unworthy instruments in his hand. Let us then be humbled before him, and never forget that the wrath of man worketh not the righteousness of God. Therefore would counsel you, while you are pure in your lives, to be humble in your hearts.


now necessary to keep the Church in the "My third counsel is, courage-which is right way, I know something of these matters; and I know that to leave house, and land, and comfort, and affluence, is not so difficult; and I think I can understand how it is that martyrs go to the stake under the influence of excitement, guided, indeed, by the Spirit of the Lord. But I am sure those who have forsaken their houses and their mansions, and every thing that is dear to them, will say as I say, from experience, that with it a happiness, and a joy, and a blessedthat is not difficult, because there is along ness from above, which makes it rather a delight that we are honoured so far as to do these things for the Lord. But the courage that is required is, to be able to persevere in

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