of living in two elements, the secular and the spiritual? Or, under the plea of" enduring hardness as good soldiers of Jesus Christ," shall we doggedly stand out the siege, and "grow small by degrees, and beautifully less," under the combined influence of death, famine, and desertion?"

Our friends in England may form large notions of our wealth and ability, from the quantity of grain which Canada exports, and from the tidings they hear of her railroad and other public enterprises, but, adopting a similar mode of judgment, what we are, the juveniles, to think of the capabilities of "the old folks at home," when we see them pouring out such an infinity of treasure to fight the wars of Turkey, and, at the termination of the struggle, only just waking up to feel how rich and strong they are?

If the Colonial Missionary Society must leave Canadian Congregationalism to shift for itself ere long, of course nothing remains but to submit and make the best of it; but, without marvellous interpositions of Divine Providence, such as we have no warrant to look for, the certain result will be, a long struggle for dear life, if not speedy and utter failure.

WANT OF SPIRITUALITY.

I come now to speak of the obstacles to progress which exist, in ourselves. By far the most formidable of these, is a want of spirituality. Ours is a spiritual system, and can only be efficiently wrought by spiritual men. "The weapons of our warfare are not carnal," nor can they be wielded with vigour by carnal hands. The piety of apostolic men is alone fitted to work the polity of apostolic times. Our preaching will take its tone and its results very much from the character of our personal religion. In the conversion of men, God gives the truth efficiency, but very much depends on the human instrument. Eminent usefulness has ever been found in conjunction with eminent piety. A man of sincere and real, but not deep-toned and fervent spirituality, may be honoured in occasionally bringing a soul to Christ, and so great is the vitality of Divine truth, that God has sometimes blessed it to the conversion of a sinner, when it has coldly fallen from the lips of a man without any piety at all; but can an instance of extensive usefulness be cited, in which the instrument was not distinguished for glowing zeal, strong faith, deep humility, and earnest prayer? The truth's mightiest champions, the church's brightest ornaments -her Pauls, Luthers, Knoxes, Whitfields, Wesleys, Paysons, and other precious men of God, whose names gem the pages of Christian and ministerial biography, were all peculiarly holy, devoted men. It were easy to show, did time permit, how an intimate, daily walk with God, and a large supply of the spirit of Jesus Christ, connect themselves with the efficiency of a man's ministry, and enable him to lay hold of the springs of thought and feeling in the human soul; how when the face is radiant and the eye glistens with interest in Divine things, others catch the spirit which is breathed warm and fresh upon them; how faith lays hold of an unseen but Almighty hand, which unlocks the ave

nues to the impenitent heart; how a deep, prostrating humility makes it safe for God to bless us; and how a whole-souled consecration to the Divine glory challenges not in vain the fulfilment of the promise, "Them that honour me, I will honour." But there is no need for an array of proof, or for ample enlargement on a point in reference to which all the true servants of Christ are agreed. The great matter is, to bring home to ourselves, in a practical way, what we acknowledge as truth. Permit me then to ask my brethren, and myself, is our piety of such a stamp as to render it a source of surprise, that the conversions under our ministry are few and far between? Is it reasonable to expect an increase of usefulness, without that augmentation of moral power which comes in the train of eminent holiness? Have we such realizing views of the value of the soul, and the weight of eternal things, as make us thoroughly earnest men, and render our preaching impressive as a message from God? Have we that yearning desire for the conversion of our hearers which has been truthfully called, "a passion for souls?" Have we confidence in the truths we preach, so as to expect and watch for results? Do we consecrate ourselves with an undivided continuity of attention and purpose to our momentous work, so as to be able to say with the great Apostle, "One thing I do?" Have we by faith established our dwelling-place so high above the world, have we reached so high an eminence on the rock Christ, as to be able to look down with an untroubled mind upon lower and meaner things? Or are we perplexed with anxiety about personal difficulties-harassed with the trials that grow out of the waywardness, unreasonableness, and inconstancy of our people weighed down with the solicitudes and cares incident to a scanty pecuniary support, so that our hands are not free to labour with unshackled freedom for God? Perhaps we have been disposed to reflect upon those to whom we are warranted to look for warm and faithful co-operation, and while conscious of the imperfection of our piety, and the many defects of our ministry, to blame Christians for a want of affectionate sympathy and zealous effort. We have perhaps attributed to this source much of our weakness and want of success. But have we taken a right view of the subject? "What is the Christian Church," to use the language of another, "but the material which the plastic power of a ministry, uttering the truth, and pervaded by the Spirit of God, is to mould into the purest and noblest forms?" The truth is, we greatly need more faith. We look at our work, and under a sense of its magnitude and numerous discouragements, our hearts sink, and our courage droops. When challenged by our blessed Master, "Believe ye that am able to do this?" we scarce dare to say, "Yea, Lord!" And as in the days of his flesh, our Almighty Saviour cannot do many mighty works for us, because of our unbelief. Oh! brethren, let us look at this subject until our very souls are agonized at the thought of the debilitating influence our unbelief is exerting, and let it be our daily prayer, "Lord, increase our faith!"

WANT OF DENOMINATIONALISM.*

Next to a want of spirituality, I would specify among the obstacles to progress, a want of denominationalism. I know that many regard high spirituality and zealous denominationalism as incompatible with each other, There are those amongst us who are but slightly denominational, if not in reality anti-denominational, and they take pains to have this state of feeling considered as proof of pre-eminent spirituality, as evidence that they at least have learned how worthless are the chaff and husks of mere outward forms. As a body, our catholicity is one of our crowning glories, but to be catholic, it is not necessary to be ashamed of our Church polity, or indifferent to its promotion. Receiving it, as we profess to do, from the hands of Christ and his Apostles, the most hearty enthusiasm in regard to it would be far more becoming than the mawkish dread of saying a word on its behalf which has become so common. The unhappy effects of this want of denominationalism, are every where apparent. It impairs our vigour, hinders our unity, diverts much money, labour, and influence into other channels, encourages our members, not to say our ministers, to join other bodies in slight pretexts, and in various ways induces a contempt for principles worthy of all reverence and love, because Divine.

There is nothing like this in the denominations. A recent writer has well observed that there is no parallel to it, except that furnished by the way in which Englishmen take leave to speak of their native land. The authoress of "The Englishwoman in America," speaking of the hearty enthusiasm with which Americans always speak of their country, very justly observes, "This espritdu pays, although it is sometimes carried to a ridiculous extent, is GREATLY TO BE PREFERRED TO THE ABUSIVE MANNER IN WHICH AN ENGLISHMAN ACCUSTOMS HIMSELF TO SPEAK OF THE GLORIOUS COUNTRY TO WHICH HE APPEARS TO FEEL IT A DIS

GRACE TO BELONG. It does one good to hear an American discourse on America, his panegyric usually concluding with the words,

WE'RE THE GREATEST PEOPLE ON THE FACE OF THE EARTH." The analogy in matters ecclesiastical is close and strong. In Methodism and Independency you have a very similar contrast to that just presented in the case of America and England. He is not a sound Methodist who does not regard and proclaim Methodism as "the perfection of wisdom, the glory of Christendom, the masterpiece of ecclesiastical machinery, and the wonder of the world." On the other hand, he is not a thorough Congregationalist who has not learned to run down and berate Congregationalism, or at any rate to speak of it so apologetically and shame-facedly, that the modesty of real worth is almost sure to be mistaken for the consciousness of innate unworthiness and meanness. Surely the opposite of vain-boasting is not self-abuse!

This section demands the most serious consideration of multitudes among the Home Churches.-ED.

The opposite of flattery is not calumny! If generous, often to excess, to other bodies, let us at least be just to ourselves. To quote the forcible language of the Rev. John Angell James; "The light in which I wish to hold up Congregationalism, and in which I am anxious it should be contemplated, is that of an integral part of our religion, and a part which should be held, professed, propagated, and defended, as truly and entirely in the religious spirit as the doctrines of the Gospel. It is not merely the cause of civil and religious liberty, but of spiritual religion; and though freedom may be, and is, of vast moment to the exercise and diffusion of it, yet it is not identical with it. We must ever consider it as a matter which apostles taught, which the New Testament contains, which is to be transacted between the enlightened conscience and God, and which is to be received into the renewed heart, in the same exercise of faith, and at the same time, as the doctrines of salvation and the precepts of holiness. It is part of that teaching which we received from Christ as our Divine Prophet, and of that surrender which we make to him as the King of Zion; and without which we should feel that we have not received a whole Christ. This is Congregationalism, a matter of the conscience and of the closet; which we should meditate upon, and pray over, as we do other parts of our religion; which we should cherish with the fervour of a saint and hold with the grasp of a martyr."

Again, we are very hostile to ecclesiastical authority, except that which is wielded by the local church, and we urge against its exercise, that there is no necessity for it, since right principle will lead to right action. "The law is not made for a righteous man, but for the lawless and disobedient." In other bodies, provision is made for the supervision of pastoral changes, so that all things may be "decently and in order." We urge that this is an unnecessary and cumbrous arrangement, and that it puts into needless and serious jeopardy the rights of ministers and churches. But, practically, it is too frequently the case, that "every man does what is right in his own eyes." Pastoral relations are hastily formed and abruptly dissevered. Not satisfied with the rejection of ecclesiastical authority, we abjure fraternal counsel. The interests and rights of churches are held too cheaply. At this moment there are Congregational Churches that have been suddenly forsaken by their pastors, and in their bewilderment and desolateness they are asking, Is there not need of some provision against such occurrences? and they are easting wistful glances toward Presbyterianism as a system that forbids such abrupt sunderings of the pastoral tie. What has come of the consciences of some brethren if they do not sometimes reproachingly suggest the query, "With whom hast thou left these few sheep in the wilderness?" These things bring us to shame in the eyes of other denominations, and even in the eyes of intelligent men of the world; they burlesque our principles and do us immense harm. The entire weight of our moral influence as a body ought to be directed against hasty settlements and removals, and

a system permeated by love only, the members should have the same care for one another which is exhibited in connection with systems that have in them the element of authority. It is essential to the wellbeing of a body, that, if one member suffer, all the members suffer with it. Instead of vacant charges being left to their fate, help should be tendered them; our churches should be taught to exercise a little selfdenial, to be willing to spare their pastors now and then to supply existing destitution, and not left to nurture a species of religious selfishness, which is as rottenness to the bones." The course usually taken by us is like leaving a babe or sick person to endure a period of hardship and neglect, sufficient in ordinary circumstances to terminate life; but should the victim survive, it will prove itself worthy of some degree of ultimate care and attention. This mode of treating the weak and the sick on the part of the Aborigines of our forests, is one of the most potent checks on their numerical increase, and a similar course on our part is operating most disastrously upon Canadian Congregationalism.

Are we not inconsistent also in regard to our justly-cherished principle of purity of communion? Has there not been a want of caution and faithfulness in the organization and composition of some of our churches? Has not our fewness and feebleness tempted us but too successfully, in some instances, to accept of nominal additions which have not been real accessions? Are we sufficiently earnest in insisting upon evidence of heart-renewal and peace with God in candidates for church-fellowship? Can we point confidently to the practical working of purity of communion among us, as compared with the lax course adopted by some other denominations? A spiritual increase is the only true increase. The elongation of a dead body is not a symptom of vitality.

Again, we are accustomed to boast of the elasticity of our system, and its capability of adopting modifications and improvements from other systems. Is it excessive conservatism, ignoble prejudice, or overweening self-complacency, that makes us so chary of doing anything of the kind? Can we learn nothing from the exhibitions of practical common sense made by our brethren of other denominations? Beyond a disposi, tion on the part of some among us to imitate the Episcopalians in their use of a Liturgy, we appear extremely reluctant to copy from our neighbours. Should we begin to think of manufacturing crutches if we were not growing lame? Is it certain that progress of this kind does not resemble that said to be made at times by the crab? May not a

keen-eyed, right-minded observer detect in this Liturgical tendency a movement even worse than that of the crab? "Latium tendimus!" Can we borrow nothing good of Presbytery,-of Methodism? Is the best we can do, "to marry immortality to death?" In the name of all the living members of the Congregational family, Ï venture meekly, yet firmly, to forbid the banns!

WANT OF UNION.

The last obstacle to progress, existing in ourselves, which I shall detain you to mention, is want of union. There is a great lack of this, first and foremost, in the local church. I do not refer to the existence of actual strife. Happily, there is very little of that. But union is not the mere absence of contention and division, it is the existence of positive and cordial Christian love. Is the prevalence of this obvious and abounding in our midst? Or, though existing in a degree, is it latent, microscopic, and homœopathic?

We could hardly expect it to be otherwise in the almost entire absence of any specific means of cultivating a warm-hearted Christian fellowship. Few of our churches have any stated meeting in which there is freedom of conversational intercourse enjoyed by the members, or an opportunity of forming and fostering a religious acquaintance with one another. Our prayer-meetings are too stiff and formal, and altogether there is a sad lack of the "communion of saints" among us. It is astonishing and mournful how little fellow-members of the same church (and it by no means a large one) will be found on inquiry to know of each other as Christians. Week after week they meet in the same sanctuary, month after month they sit down together at the same communion-table, and yet remain total strangers to each other's religious experience and history. They visit each other now and then, but talk almost wholly on secular topics, and it is well if the religious portion of the conversation be not mere tattling-if not evilspeaking.

We want among us something worthy of being called Christian fellowship. We want a knowledge of each other's hearts. Little do we or our people know the sympathy, the fellow-feeling, the life, the warmth, the glow of high and holy friendships that might be awakened, if what the world, the flesh, and the devil have succeeded in making dormant were roused to activity and to speech by the Spirit of the living God. There's a fund of a hallowed emotion among our flocks, never circulated; and the result is an appearance of spiritual poverty which does us injustice, and, what is far worse, does injustice to the gracious work of God upon our hearts. We are deemed cold, and our fellowship is shunned by not a few choice spirits, who will tolerate a form of godliness which they do not approve, for the sake of the living soul that is in it, while they will turn away from another form, which, though it has lineaments of beauty and symmetry of shape, has no glistening eye, no loving tongue, no cordial grasp, no beating heart.

There is a like defect in our ministerial fel

lowship. It lacks soul. It needs an effusion of the love of Christ into it. It's a fellowship of head-work, rather than that of heart-work. What do I know of my brother's spiritual joys and sorrows, his inward trials, sharp temptations, bitter conflicts, blessed triumphs,

or

rapturous delightings of the Lord? What does he know of mine? His soul may sink in the deep waters, where the felt companionship, even of one so weak and unworthy as I am, might help to re-assure him, or he may be exalted to a third heaven of "joy unspeak able and full of glory," whither I would give an earthly kingdom, if I had it, to accompany him; but I am profoundly ignorant of both experiences. The telegraphic communication of a true fraternal fellowship is not established between us. We are isolated and insulated, both as it respects the world and the church.

We have left much in the Address we should like to quote, but space forbids enlarging. It is one of the

best things of the sort, taken as a whole, that we ever read,

We have had several complaints from our Canadian friends of neglect ing them; such complaints however, we think, were not well grounded; but, be this as it may, we trust they will now consider the account clear, with a heavy balance against them. We trust they will take in good part our frankness, and assure themselves of our most sincere and hearty good will; and not only so, but that they are generally the objects of our admiration, and will be much more so, provided that they shall support, in a becoming manner, their own Periodical Literature as an instrument indispensable to the working out of the regeneration of the country.

The Three Gatherings. By JOHN BROWN, D.D. Hamilton and Co. THIS very ingenious volume is a valuable contribution to the great cause to which it is devoted. It is confessedly an expansion of a portion of Vitringa's Commentary on Isaiah; and the fact that the idea was originally suggested by the venerable George Lawson, once theological tutor of the Presbyterian College with which Dr. Brown was connected, adds very considerably to the interest.

Dr. Brown, in his prefatory note, makes a remark which deserves the notice of young men: "It is wise in students to read chiefly authors who deal in pregnant thoughts.'

The vo

lume presents the gathering, first, of the outcasts of Israel; second, of the Gentiles to those outcasts; third, of all Israel, and the fulness of the Gentiles. The little volume is not the least important of all the numerous good things that Dr. Brown has performed. He has appended to his tractate a note which will be found under our Essay department.

Vocal Gymnastics; or, A Guide for Stammerers. By G. F. ÚRLING. Churchill. Now that the study of stammering is being gone about by able men, we would seriously hope the calamity, if it be not uprooted, will

be prevented from increasing. The present volume differs considerably from Mr. Hunt's book on the same subject. They are nevertheless congruous in principle as well as one in object, and they may be both studied with advantage. It is a remarkable fact, that the temperament with which stammering is almost always connected, is one peculiarly favourable to eloquence. History, testifies that it was the infirmity of Demosthenes, which, by intense effort, he overcame. It is not less certain that it was one of the remarkable characteristics of the late Dr. Beaumont, one of the most eloquent men of his own or of any age. Nay, Dr. Chalmers and Billy Dawson, two men between whom, intellectually and physically, there was a remarkable resemblance, stood on the line of demarcation which separates stammering from deliberate articulation. Dr. Chalmers, in his extemporary exercises, curiously exemplified it, and so frequently did the excellent Mr. Dawson.

The Virgin Widow; or, The Triumph of Gos pel Truth over Hindoo Ascetic Superstition. By a CHRISTIAN MISSIONARY. London: Snow.

THIS is a highly interesting poem; and that interest is much enhanced by the fact, that the writer, who has not enjoyed the advantage of a European education, has succeeded, by resolute and persevering self-culture, to qualify himself for the performance. Nor is this all; he has surrendered his prospects in secular life, that he might labour as a missionary among the people of the land in which he was born; and, amidst much privation, is carrying on his evangelical labours in southern India. The volume is dedicated to Mr. Carstairs, of Madras, a gentleman highly distinguished for intelligence and for libe

rality, who is now sojourning amongst us. The doings of Mr. Carstairs in India come out incidentally in the frank and cordial dedication prefixed to the book. He is there claimed as "a zealous and valued friend by multitudes in each of the three Presidencies of Bengal, Madras, and Bombay." Special reference is made to his "never-to-be-forgotten services to the Madras Widows' and Orphans' Fund."

While the volume, both in its matter and its spirit, possesses high claims, the verse indicates the possession of a spirit of poetry which deserves to be cultivated.

Practical Hints on the Management of the Sick Room. By 'R. HULL BAKEWELL, M.D. Snow.

THIS tractate is written to supply a want the author has long felt, of a short, cheap, and simple book on the management of the sick room. The writer has studiously avoided trenching in any degree upon the province of the medical attendant, and scrupulously limited himself to those matters which must, in a great measure, be left to the friends and nurses of patients. The publication is decidedly calculated to be useful, since it will supply the necessary measure of common sense in a quarter where it is, above all things, necessary, and yet, strange to tell, frequently not found.

The Star and the Cloud; or, A Daughter's 10 Love. A Tale. By the Author of " I've been Thinking." Simpkin and Co. THIS is one, and not the worst, of an endless class of publications of a fictitious and romantic character, all pure, nevertheless, and pervaded by good sense, although without any very distinct aim or object. We should look upon them with more satisfaction were life three or four times longer than it is at the longest; but really, in man's little hour, he has other work to do than to encumber himself with mountains of imagination.

་་ ་

The Apostolic Epistles Analysed, with Introductory and Explanatory Remarks. By JOHN THURLOW. Stevenson.

THE present is an ingenious, an interesting, and a really useful production, since it will materially aid those students of the Scriptures whose libraries may not furnish the apparatus out of which the materials are derived. Notwithstanding the limited dimensions, and the consequent small outlay, it contains a large amount of matter.

The Saviour's New Commandment. A Sermon, by the Rev. E. MORLEY, Brentford. London: Judd and Glass.

IT is rare, indeed, that the spirit of the text so thoroughly pervades the commentary as in this most lovely discourse on love. The heart must be cold which it will not warm, and depressed which it will not cheer, and pre-eminently holy which it will not deeply humble from a sense of shortcoming as compared with the Divine exemplar.

Cyclopædia of Female Biography. Parts 7-9. Edited by H. G. ADAMS. Groombridge.

THIS beautiful, well crammed, and interesting volume has now reached the letter N., whi which covers 576 pages, so that it is in a fair way of being shortly completed. When finished, it will be a very valuable compend of female biography, in point of profuseness and variety, far exceeding everything of the kind extant.

Common Things regarding the bringing up of our Girls. Sampson Low and Son. THE value of this tractate is in the inverse ratio of its magnitude. It descants luminously on the question," Who is to bring up the children?" after which it deals with the spirit, the physical, and the intellectual, passing on to assistants and servants, and other matters of a domestic character.

Ashburn. A Tale. By AURA. Saunders and Otley.

THIS tale must not be confounded with the common run of such publications. It is greatly superior to the bulk of even the best of them. Its claims are in all respects very high. It is a book of thought on the highest of all subjects, by a thoughtful, an able, and a cultivated man.

Words for the Inquiring. By the Rev. H. BONAR, D.D. Nisbet and Co.

THE present handsome tractate consists of a reprint of articles which appeared in a Periodical publication, where they excited much interest. Their embodiment in one publication will materially add to their efficiency for good.

The Unreasonableness of People in Relation to the Pulpit. By Rev. DAVID THOMAS. Ward and Co.

THIS tract, originally delivered at an ordination, comprises much valuable matter. Section seven more especially speaks important truth with great plainness to a class that stand much in need of it.