was at length erected upon a piece of common, the right to which was acquired by obtaining, with much trouble, the consent of the neighbouring proprietors.

On the 20th December, 1820, this new building was opened for worship. A house for the minister was also completed at the same time.

Mr. Craig was anxious to have the title deeds so drawn out that the buildings might be secured to those holding the principles that were always maintained by the Presbyterians in Lowick. He got a clause inserted, which states, that when a minister is to be elected, he must be "introduced to the congregation in the usual probationary way (being first licensed to preach the Gospel by a Presbytery of the Church of Scotland, and of Evangelical principles). The trust premises are to be used as a place of worship for the denomination of Christians called at present (that is, in 1820) Scotch Presbyterian Dissenters, holding the doctrines of the Church of Scotland.' The reason for being so explicit in referring to Scotch Presbyterian Dissenters was evidently to keep free from the errors of Socinianism, as so many holding Socinian views had unhappily retained the name of Presbyterians, though they had no real Presbyterianism in their doctrine or government. But the clause "of Evangelical principles" deserves particular notice. This evidently refers to the two parties that existed in the Church of Scotland till 1843, usually called Evangelical and Moderate. The Evangelical party, as is well known, separated from the Establishment in 1843, and constituted the Free Church, which maintains the real principles of the Church of Scotland, as exemplified in Knox, Melville, Henderson, and Chalmers. So that a person as described in the deeds, holding the doctrines of the Church of Scotland and of Evangelical principles, is evidently one who holds the principles maintained by the Free Church of Scotland, or the Presbyterian Church in England, which are the same as were maintained by the Evangelical party before the Disruption in Scotland, in 1843. If any doubt could remain as to the meaning of the deeds drawn out under Mr. Craig's superintendence, it would be removed by an expressive statement of his own at the time of the Disruption. In 1843, he was very much confined by his infirmities, but a near relative read to him regularly an account of the momentous proceedings in Scotland; and when at

last the account reached him that so many, for conscience' sake, had sacrificed their emoluments in the Establishment, his emphatic language was,-" They have gone out, and the Spirit of God has gone with them," clearly showing what party he approved of. Mr. Craig died in Nov.,

1843.

He evidently was anxious to protect the Presbyterian congregation of Lowick, on the one hand, from Socinianism, which threatened from the south, and, on the other, from Moderatism, which threatened from the north. In one particular, however, he acted unwisely, in admitting Episcopalians among the trustees. These, from their views of Church government, have in such cases proved themselves unfit to manage the affairs of a Presbyterian congregation, as, unhappily, when called upon to act, they have shown that they were grossly ignorant of the true nature of Presbyterianism.

The Rev. T. D. Nicholson was inducted as successor to Mr. Craig in the beginning of 1844. He continued to officiate with success in the congregation till 1847, when he accepted of a Colonial appointment from the Free Church of Scotland, and went as Presbyterian minister to Nelson, New Zealand.

After Mr. Nicholson left, the session of the Lowick congregation (under the superintendence of the Presbytery of Berwick, connected with the Presbyterian Church in England, of which Presbytery Mr. Nicholson was a member) were getting supplies for the vacant pulpit, and adopting measures to have a successor appointed. But after a few Sabbaths had elapsed, the trustees, maintaining, contrary to the evident meaning of the titledeeds, that the minister of the congregation must be connected with the Establishment in Scotland, refused to acknowledge the authority of the Presbytery, and of the majority of the elders, and violently took possession of the place of worship. In this they acted against all order, and clearly in opposition to the rules of Presbyterian Churches; for among all Presbyterians, they who rule in the Church are not the trustees, but the elders, whose authority on this occasion was disregarded. When the minister sent by the Presbytery appeared at the place of worship, on Sabbath, February 6, 1848, the doors were fastened on the inside by iron bars, to prevent entrance. If the congregation on that occasion, headed, as they were, by a majority of their elders, had taken posses

sion, by force, of their own place of worship, no law could exclude them. It appeared, however, to those assembled that unseemly strife would be peculiarly distressing on a Sabbath morning. The minister consequently preached to the congregation in the open air, exposed to the inclemency of the weather. For some Sabbaths they were obliged thus to worship in public without any covering but the blue vault of heaven.

The trustees having procured supply from the Establishment in Scotland, opened the doors of the place of worship on the 13th February, for those who would adhere to them. It is to be acknowledged with grief, on account of the weakness of principle of many of the Presbyterians of Lowick, that when the place of worship was opened, a great part chose rather to take their seats inside, where they would be protected from the inclemency of the weather, than adhere to what right principle required, but which at the time caused considerable personal inconvenience. The most charitable view is to consider that this movement was caused from ignorance, in not understanding the principles contended for. Till recently, even the Confession of Faith was a rare book among the families in this district, and the principles of Presbyterianism, as founded on Scripture, were little understood. They seemed, indeed, to regard it as a right thing to follow the guidance of the Presbytery with which, for years, they had been connected; but in the case of many, they considered that, as they had contributed to build the place of worship, they should adhere to what they regarded as their own property. Some carried this feeling so far as to maintain that, whoever preached, they would retain their seats in the "meetin'," as they usually call a Presbyterian Church in this quarter.

The consequence has been, that a minister was ordained for them in Scotland by a Presbytery of the Establishment. He being sent to them, they have continued to occupy the place of worship ever since. When the history of the congregation and the principles maintained by them from the days of Luke Ogle are considered, the lawfulness of this possession of the premises is not only questionable, but more than questionable. When the Lowick Presbyterian congregation originated at Barmoor, the Establishment of Scotland was Episcopalian.

Notwithstanding the numbers whose

pure Presbyterian zeal seems to have been cooled by the stormy blasts of February, 1848, a faithful band maintained their connexion with the Presbyterian Church in England. These had for a time to seek for shelter where it could most easily be obtained. For some Sabbaths they had to worship in a hay-loft, then in the Methodist Chapel, that was kindly given to them for a short time. A wooden church was then erected for themselves, and a minister was ordained among them. They have regularly gone on increasing in numbers and strength, and it is to be hoped that, by the blessing of God on the use of means (including, in addition to the regular preaching of the Word, Sabbath-school, Sabbath classes, week-day school, and week-day meet-ings), Presbyterians will be reared up who will have a better understanding and a firmer hold of their principles, than to be turned from them by the cold of the month of February. It is, however, undoubted, that a commodious place of worship is, humanly speaking, an important means in consolidating a congregation; and, as the wooden church of the congregation in Lowick is of a temporary kind, it is evident that a more substantial building must be obtained without delay.

History is chiefly profitable when it is regarded as the experience of the past, instructing those who come after. From this outline we may infer,

1st, Pure Presbyterianism was displayed in the government of Lowick Presbyterian congregation all along till 1847. The errors particularly dreaded and guarded against were Socinianism and Moderatism.

2dly, The evils arising from the want of proper Presbyterial superintendence are manifest. Faithful ministers would have been more and more encouraged by a properly constituted, superintending Church Court; and an unfaithful minister, such as Mr. Arthur, would have been restrained, no doubt for his own advantage, as well as for the good of his congregation.

3dly, We see clearly the need of training the members of a Presbyterian Church to understand its true principles. No doubt the great aim should be to bring all to be Christians, but we consider Presbyterianism to be founded on the Word of God, and look upon it as one of the appointed means to preserve the spiritual life of Christ's Church on earth. It is in the proper use of the means that we can,

with greatest confidence, look for the blessing of God's Spirit.

4thly, It is evident that, since the days of Charles II., till very recently, Presbyterianism has not been properly organized and fairly tried in England. What is still required to the full organization of our Church should be completed as soon as possible. The Directory should, without further delay, be brought to such a shape that it can be regarded as the rule in Presbytery and Synod Courts. The Model Deed should be sanctioned, and authorized to be used. Regulations should be formed immediately for the guidance of sessions in their meetings, and for the election and ordaining of elders and deacons. The office-bearers pointed out in God's Word should be regularly appointed, and called into action in all the congregations, that all, with singleness of aim and unity of purpose, might strive together for the same glorious end. St. Paul speaks of what he ordained, not in one church merely, but in all churches (1 Cor. vii. 17); and surely Presbyterian congregations should act together and mind the same thing. It would appear that the ministers of Presbyterian congregations in England in former times were allowed, in many respects, to do, every one, what was right in his own eyes, without regarding others at all. Such should not be the case. When the same spirit of faithfulness will actuate all our congregations, then may we expect that our Church will shine forth fair as the moon and clear as the sun. May God speedily lengthen her cords and strengthen her stakes!

THE DUTCH CHURCH. THERE is no Church to which Calvinism and Presbyterianism owe more than the Dutch Reformed Church, and yet there is no Church of whose present condition we know less. To assign the reasons that have led to this result would draw us away from our present object, which is to supply a few notes, from which our readers may learn somewhat of the present condition, religious, theological, and ecclesiastical, of our Dutch brethren, so dear to our fathers.

Our notes will be drawn from some papers published in the "Reformirte Kirchenzeitung," by its principal editor, Dr. Ebrard, Professor of Reformed Theology in the University of Erlangen, and who,

though young in years, stands (probably) at the head of Calvinistic (or, as it is there termed, Reformed) theology on the Continent of Europe. Dr. Ebrard, on his return from the Meeting of the Evangelical Alliance, held at London last autumn, passed through Holland on his way to the Elberfeld Conference, and was so struck with what he witnessed on his journey, that for the instruction and encouragement of his Reformed readers in Germany and German Switzerland, he has communicated his observations and impressions in a series of interesting papers.

To establish the necessary connexion with what immediately follows, we ought to mention that Dr. E. was, on the whole, pleased with what he saw in England, though it is manifest (although he does not say so expressly), not so much so as he was in Holland. His encomium on a London Sunday but too painfully evinces how much the day of holy rest must be desecrated in his father-land. Being a strong advocate for liturgical worship, he was by no means favourably impressed with the devotional services in our Nonconformist churches. Our prayers, in particular, appeared to him too long, ratiocinative, and didactic; and such, we may add, is the opinion of all foreigners with whom we have talked on the subject. The whole services at Geneva (in the Oratoire) occupy just one hour (!), and one prayer of forty minutes (he does not mention where it was offered) appeared to Dr. E. peculiarly Anglican. His opinion of the Church of England worship will appear from the following passage (almost literally translated) in which he describes the first service he attended in Holland ::

"As we approached the church (the principal church at Rotterdam) the crowds became more dense, and with joy we perceived that they flowed towards the house of God. When we entered we found the majestic building crowded in every part, even the passages being full of people standing. The organ pealed forth its melody, and the assembled thousands sang, in mighty unison, one of the beautiful devotional psalms of Holland, in which (looking at his book, over the shoulder of a young man who stood before me) I joined with all my heart.

"A greater contrast cannot be conceived than between this Dutch worship and that I had recently attended at Westminster Abbey and St. Paul's, London. There the voice of the 'priests' and of

the ten or twenty choristers was lost in the empty space around, while the congregation sat unemployed and unaffected; here rose and swelled and expanded the mighty singing of the whole assembly, till the spacious building appeared too small to contain the rushing flood of sound. I wished I had beside me those who are accustomed to accuse the Reformed worship of coldness. That cathedral service,' in spite of the excessive complication of the Anglican Liturgy, I found in the highest degree cold, samely, and wearisome; while, on the other hand, this simple Dutch worship (psalm, prayer, sermon, prayer, psalm, blessing) I found noble and elevating. Simplicity is not sameness. The first requisite of worship is, that it be true. A complicated, artificial mode, which meets not with a hearty response in the congregation, and

infuses no vital energy which leavens the worshippers with its own spirit, must, in spite of any artistic beauty it may present to the archæologist, be a mere formalism destitute of life,- -a ceremonial devoid of reality or truth. The worship of God was not designed to gratify the tastes of antiquarians, the virtuosos in antiquated rubrics, canticles, and formulas, but for a congregation of ordinary Christian men."

Dr. E. proceeds to state, that the evening services throughout Holland, conducted as they are by pious, popular ministers, are attended by crowded congregations, while the corresponding afternoon services in our (German) churches (he adds) are performed to empty pews. But we shall return to the subject in a subsequent number.

Tell me, thou mighty deep,
Whose billows round me play,
Know'st thou some favoured spot,
Some island far away,
Where weary man may find

The bliss for which he sighs-
Where sorrow never lives,

And friendship never dies?
The loud waves rolling in perpetual flow,
Stopped for a while, and murmuring an-
swered, "No!

And thou, serenest moon,
Who with such holy face
Dost look upon the earth
Asleep in night's embrace;
Know'st thou no better land,-

Hast thou not seen some spot,
Where miserable man

Might find a happier lot?
Behind a cloud the moon withdrew in woe,
And a sweet voice, but sad, responded,
"No!"

Tell me, my secret soul,

H. C.

Oh, tell me, Hope and Faith,
Is there no resting-place

From sorrow, sin, and death?
Is there no happier spot,

Where mortals may be blest,
Where grief may find a balm,

And weariness a rest?

Faith, Hope, and Love-best boons to mortals given-—

Waved their bright wings and whispered, "Yes; in heaven."

The ravens, by the brook, has he forgot? Sinking for sorrow 'neath the juniper,The little cruise of oil that wasted not?

Ah! sees he not the angel-messenger? "Arise and eat!" for "He who made will bear".

like plan,

That healing brings to fallen, guilty

man.

care.

M. P. A.

YOUNG HENRI'S CONVERSION; OR, THE PRIEST AND THE BIBLE. THE Revolution which raised Louis Philippe to the throne of France, secured for that country a breathing-time of unrestrained religious liberty. In this brief period some of God's chosen ones were gathered in. When lately in France, we were much struck with the following narrative of the conversion of a young soldier at that time, which we had from the lips of the excellent man who was, in God's providence, the instrument of his change.

Mr. C. was making his usual rounds in the hospital of the ancient town of T, in the south of France, when his attention was attracted to the wretched case of a

VOL. IV.

young soldier, who, in fearful sickness of body, and still more fearful distress of mind, was paying the penalty of his dissipation and vice. A year earlier he must have passed him without ministering consolation to this weary and heavy-laden spirit, for he was a Roman Catholic, and proselytism might not be practised. But now the case was altered, and the Protestant Christian might fearlessly tell of the way of life to one who felt he was lost, even though he had the misfortune to belong to the Church which boasts that salvation is confined within its pale. He paused by the bed of the suffering youth. He probed his wound to the bottom. To his lamentation, "I am lost," he answered, You are lost," for he

E