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present, we find an equally absurd confusion. In a report, for instance, of a conference, in London, of ministers and laymen, concerning the best means of reaching the outlying masses, we find Dr. Hamilton, of the “ National Scotch Church, Regent-square," side by side with Mr. Alexander, of the “English Presbyterian Church, Chelsea;” and we ask, do the two men belong to the same body? Has he who volunteers to read the Litany the honour of belonging to the same church with Dr. Hamilton? Such, again, is the confusion there; and can we wonder if those outside our communion are puzzled, and ask, in perplexity," who is who?"

Are there any parties to be blamed for this? Undeniably there are. We do not say that the whole burden lies at one door, but by far the largest portion does. And we have no hesitation in saying farther, that the ministers of the different congregations are responsible for much of this deplorable confusion. You may almost tell the temper of the minister by the temper of the congregation, and the character of both by the very name by which the congregation is known in its own neighbourhood. In truth, much more is involved in this simple question than many are apt to suppose. We would not listen in this matter to any one who has not had a considerable experience, and has not been an attentive observer of the things around him; and that not in one little corner, but in many. A story is told of a preacher who spent a few months as far south as Newcastle, and on his return to his old friends of the New College, Edinburgh, delivered to them a lecture on the English Presbyterian Church! So we suspect are opinions often uttered upon authority not so good as that of the trick in the classical story, which did service for a specimen of the whole building. We repeat, therefore, that there is more in this simple question than many people suppose; and if even we rise to no higher motives than congregational and ministerial success—which, of course, includes usefulness—the name by which a congregation is known will be found to be no unimportant element in this direction, or the reverse.

But it is high time we were turning to this new effort which is being made towards a proper understanding of our history, position, and name, both within and without our borders. And now that a manual has been published, and is being circulated in our churches, we can only express our astonishment that the thing was never done before, and that it was left for Dr. M'Crie to do. Why, if not in most, at least we know that in some of the congregations in the metropolis, something of the kind has been long in

If we enter some chapel in London for two or three Sabbaths, we are remarked as a stranger. It is naturally supposed that we are thinking of settling down in it; but previous to this it is imagined that we would like to know something more of the body to which it belongs before we will attach ourselves to it. It may be a Baptist congregation, but how many sects of Baptists are there ? and as each thinks his own denomination the best, there is no wish to be confounded with any other. They will, therefore, put into our hands something equivalent to the manual. We find it is in the hands of all the members and adherents of the congregation; a stock is kept in the chapel vestry for the very purpose; and thus we all understand each other. Surely all this is a very simple, obvious, and sensible arrangement. Can we congratulate ourselves upon being independent of such assistance? Are there not as many sections of Presbyterians as Baptists? Or, is it of less value to us than to them to have all our people well instructed in the principles of their faith? Whether is more to be depended upon a mass of individuals, each with his own notions as to the church with which he is connected, or a mass of well-instructed and intelligent adherents? Screly erery Session will now embrace the opportunity of making their people intelligently acquainted with the principles they profess. They may rest assured that a liberal and continued distribution of this little tract will tend to consolidate their congregations, and strengthen the hands of all those engaged in building up the walls of our Sion.

use.

Of the manual itself, there can be only one opinion. It would be literally impossible to speak of it in terms too laudatory. Imagine, for a moment, the substance of the Confession of Faith compressed into a few pages, with suadry other matters important to our position and history! We should Dot have believed in the possibility of the task, unless we had seen it done. We should have said that some of the Westminster divines themselves must first be raised from their graves, before such a compendium could be compiled. Only one long accustomed to deal with symbolic books, and practised in discussions on scientific theology, could have succeeded so well in the undertaking. Dr. M'Crie is already known, the world over, as an able theological author; but we venture to say, that this unpretendiug little tract is worthy of a place beside his best works, and will remain long an enduring monument of his theological learning and skill. We know of only one man besides from whom we should have expected anything equal to this--a man of kindred genius, Dr. Hodge, of Princeton.

The only fault which we are able to bring against the little work in question is one which, in most eyes, will be a virtue—its marvellous cheapness. Our readers will, we dare say, smile as we give our reasons for regarding this as a blemish, in a thing otherwise unexceptionable. Nevertheless, let us gravely say we are afraid that when people know that it is only a penny tract which we are extolling so highly, which we expect ministers will laud from their pulpits, and Sessions circulate amongst their members, they will conclude they are only to receive the worth of their money. A penny is the price of a pennyworth! What most people are apt to do with a penny tract is to read it, if worth reading, and then throw it aside, to be eventually handed over to Betty to light the fire with. Now, we want a far different fate to await our manual. We want to see it valued and prized universally. We know it will be valued and prized by all sensible people; but, then, the sad thing is, that all people are not sensible people, nor able to believe that a penny may purchase what is worth a great deal more. We want to see it read and re-read, perused and re-perused, to be laid carefully aside to await the curate when he comes to ask the good folks of the house why they do not go to the “ Church.” We want our children to become acquainted with it, and, by its means, to be so established

in the faith, that they will not be carried about by such winds of doctrine · as young people are liable to fall in with. But, then, the question we are

asking incredulously is, whether you will be able to persuade people that all this may be accomplished at the cost of a solitary penny. We hope it may. We would be glad to be disappointed in our forebodings. We shall make particular inquiries at the printer's as to the sale ; we shall put such queries to those of our country friends who may come in our way as may serve to elucidate the question; and we promise farther to receive, with the best grace in the world, the assurance that our fears were imaginary.

We have an impression of this kind, however, that when the present edition is exhausted, and all our congregations have been amply supplied, another edition will be wanted to be kept in stock. We do not expect that the demand will be only one of to-day; but, on the contrary, that it will be perennial; that there will be a supply in every vestry cupboard, which will often need replenishing as new members join the congregation. Now, for the

sake of good, simple people, who would like gilt-edged leaves, an ornamented cover, and for å frontispiece the likeness of the learned Professor himself, or some other Church dignitary, or a photograph of some of our finer churches, and who think that they would prize it more with these adventitious embellishments, we humbly submit that a dearer issue ought to be contemplated. Besides this, the printer might undertake to insert a fly-leaf with the name of the congregation of the locality where they are distributed. Would not this be an admirable plan for assisting zealous office-bearers to get rid of a name which they might not desire to be distinguished by, and for diffusing in their own neighbourhood a knowledge of the church to which they belong, and, by consequence, of being known by their proper name? Would it not, also, with this simple addition, become a valuable manifesto in new localities, where congregations are being formed? Verbum sat.

We have only to add that, as we understand it, the object aimed at by this publication is not so much the propagation as the conservation of our principles. Few, we hope, are so foolish as to imagine that travelling about, either with speeches or with pamphlets, will spread our church. The plan has been, to some extent, already tried in the earlier days of our experience, and the success assuredly was not such as to encourage a like attempt. Will anybody furnish us with the name of a single convert through the numerous Catechisms on Presbyterianism which were once so liberally scattered abroad? Such individuals, we have good reason for supposing, are entirely mythic. And so it ever will be, at least with the practical English mind. If we want our system to become nauseous, to raise up against us prejudice and opposition, we have only to be continually descanting on the superiority of our principles. No; let us show this superiority by our deeds. Thus only shall we commend our system, and thus only shall our system advance; thus only will men be led to inquire after our principles. Let our church courts present an earnest business aspect; let our congregations be foremost in every good work; let our Sabbath services be lively, interesting, evangelical, and impressive; in a word, let us be distinguished by a burning zeal for the extension of the Redeemer's kingdom, and the lesser blessing will come of itself.

Miscellaneons Papers.

(Original and Selected.)

IRISH REVIVALS.No. III. word. In Gal. v. 22, it is thus written :

“But the fruit of the Spirit is love, joy, BY THE REV. NASON BROWN, LEEDS.- peace, long-suffering, gentleness, goodness,

NOTES OF LECTURES.

faith, meekness, temperance."

Here we

are told of the way in which the work of From what has been already said on the the Spirit is manifested by all who have subject of the Irish Revivals, every child of come under its influence. In the lives of God will be fully convinced that they are such we will find exhibited in a greater or of Divine origin. As, however, there were less degree, all these gifts and graces ; and doubters and mockers from the beginning, where these are manisested, we have good so there are still; and on their accout it grounds for concluding that those in whose may be useful to view the subject in another character they appear have indeed been light. I now, therefore, propose to consider brought under the power of God's grace, these Revivals in connection with the fruits and "walk before him in newness of life.” of the Spirit, as enumerated in God's The first-fruit which will manifest itself

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in the heart and life of the man under the exhibit; and there is one truth which above operation of God's Spirit is “ Love”-love all others they are prone to acknowledge, to God and love to man. Well now, this that they love God “because he first loved is a trait which all who have visited Ireland, them.” There is one Psalm, too, they often and marked the evidences, must have ob- repeat as beautifully expressive of their serred and rejoiced in. On the part of feelings :those who profess to have been changed in heart, the life and conduct show that their " I lore the Lord because my voice

And prayers be did hear; profession is genuine. Only hear the con

And while I live will call on him Terts speak of God! With what reverence

Who bowed to me his ear,” &c., they insoke his name. With what delight they speak of his work, and declare to

Christ says to his disciples, "If ye love others what God has done for their souls! me, keep my commandments ;" "He that I have heard and can testify: My own soul keepeth my commandments, he it is that has been greatly refreshed by hearing the loveth me.” Now, in this point also, the story of their conversion, and in seeing genuineness of the Spirit's work in Ireland their love to God beaming in their counte is proved. Those who have been converted Dances as they proclaimed the way of peace, take the greatest delight in obeying as far and inrited others to the Saviour. They as they are able the commands of God. delight to dwell upon the theme,“ God is They are “instant in prayer,” they love Lute," and to show their love to Him“ who their Bibles, they read them daily, they först lored them,” by living in his fear, and attend regularly the means of grace with striving to bring others to enjoy "bis anxiety such as they never felt before, to favour," which they have found to be" life," know more and more of God-to grow and his loving-kindness, “which is better more and more in grace. They are living than life.” Where God's name was before examples, letting their light shine, and in dishonoured, it is now used with fear and many instances holding forth the word of treebling; where once blasphemed and life to others ; proclaiming the “unsearch. taken in vain, it is now a name above every able riches of Christ,” and beseeching other name-the subject of all praise, ado- sinners to be reconciled to God. ration, and blessing. The whole soul of In this their love to man is also seen. the converts seems to be filled with lore to Their religion is not selfish. They feel God and love to the Saviour. This is to impelled to speak to others of what God be particularly observed in their prayers ; has done for them. One thing very reund oh such prayers as I have heard ! markable is, the love of these converts Such longing after God. Such wrestling towards each other.

“We know,” says with him, both before and after they have the apostle, “that we have passed from felt the love of Christ.

death unto life, because we love the Before they come to feel that their sins brethren.They meet together, they conare forgiven, it is heartrending to hear their verse together, they pray together, and encries. Darkness, horror, and despair, seein courage one another in the way to Zion. to fill their souls. The cries are not unfre. They care not who sees or hears them. quently heard, I'm lost !I'm lost!' They are not ashamed to confess Jesus “Oh, I cannot pray!. “I resisted him." Christ before men, but rejoice in every "I would not come !" “Oh, I'm lost!" opportunity they can have of telling to “I'm lost !" In this state they often con others how they feel and what they are. tinne for a considerable time, until it pleases The next fruit of the Spirit is Joy," God to show them the light of his counte- and this also is to be seen in connection nanice. Then what a change! What intense with the work of God in Ireland. Joy loathing of sin! What longing after holi- fills the breast of all who have experienced rets! What fervency and spirituality! the power of his love-joy in release from What pointedness and fluency in prayer ! sin and its dominion--joy in God who by A short time before it seemed a life and his Spirit has led them to see their statedeath struggle to be rescued from the abyss joy in Christ, “ who died for their sins, and of death and hell. Their prayer now is a rose again for their justification,” who calm, filial, full expression of unworthiness, washed their souls in his blood, and par. with the most powerful manifestations of doned all their sins--joy in being permitted gratitude and love to that Saviour who to draw near to God-joy for what he has placked them as brands from the burning. already done, and joy in the prospect that Their language now is, “ My Lord !" " My his work shall continue and spread until God!" " My Saviour !" « My dear Sariour !"" the whole earth shall be filled with his And the delight of their souls is to hold glory.” Is this a work of man, or hath communion with God at his throne of the devil effected it? Surely not; to God grace. Such is the love to God and Christ and him only be the praise, that those so which all the real converts in Ireland lately on the verge of destruction, crying

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out in despair, “Lord save, or I perish," believed, and are persuaded that he is able now sing praises of deliverance, and “re- to keep that which we have committed joice with joy unspeakable, and full of unto him against that day.” glory."

The next fruit of the Spirit is Meekness. The next fruit of the Spirit is Peace With these converts, although they have -peace with God, peace with men, peace many temptations to spiritual pride, God of conscience ; and this the child of God is supreme. Jesus is all. They are nothing. experiences. He feels the “work of right. Their prayers and addresses are full of this eousness to be peace, and the effect thereof spirit, and show that they issue from & quietness and assurance for ever.” Now, “humble and contrite heart." among the converts in Ireland, that spirit The last fruit of the Spirit is Temperance. of enmity to God which led many to We have already called attention to this eviviolate his law, desecrate his Sabbaths, de. dence of the Spirit's work in Ireland ; and, spise bis sanctuary, and blaspheme his name, although many additional facts of great imthat spirit is removed. The animosity portance might be stated, we cannot at prealso which used to fill the breasts of many sent enlarge upon the subject. In conclusion, towards those who differed from them in I remark that all the fruits of the Spirit political or religious sentiments, as I have are exemplified to a greater or less extent previously shown, has greatly disappeared. in this great and good movement. The In the hearts of those who formerly har. lives of the converts prove the reality of boured such feelings, a spirit of love, and the work. The fruit is the true touch. peace, and goodwill now exists, and we stone. “By their fruits ye shall , know trust will continue; showing to the world them.” that the religion of Jesus is indeed a dis- The next and last paper will be a refutapensation of peace-like its author who is tion of "objections" to the Revival. * the Prince of Peace."

The next fruit of the Spirit is Long-suffer. ing. This earth is a scene of trial, and some of those who have lately made a AN INCIDENT IN OUR HONEY. profession of religion in Ireland have already

MOON. begun to experience this in a way they never felt before. They are beginning to I do not know_if any one else will know what it is to bear the cross. They think the story. I am going to try to are evil spoken of by some, scoffed at by write down as interesting as we-that others, and their efforts to do something is, John and I-did. I will try to tell for God in many places despised; but it in the simple words in which it was having committed their cause to God, amid told to us. But, first, I must say that all discouragements they can say, — we heard it during our honeymoon, “I'm not ashamed to own my Lord, which we were spending at a cottage

And to defend his cause ;
Maintain the glory of his cross,

in the beautiful park of Lord — I And honour all his laws."

shall call him Dimdale. The cottage The next fruit of the Spirit is Gentleness; was situated in a wild and lonely part and this is a mark by which those visited of it; and the deer used to come up by God's Spirit in Ireland are to be known. close to the door, and lie under the Those who were before irritable in temper fine old oaks, through whose branches and coarse in their conduct have under the sun glimmered on the soft warm gone a complete change. They have, in turf and clumps of young fern. And many instances, become mild, and gentle, how the birds sang! for it was the and loving; children confess this of their beginning of May, and fine hot weaparents ; and I have heard parents with ther. But to come at once to the joy state this of their children.

story The next fruit of the Spirit is Goodness ; In one of our walks, we had made but on this, although much might be said, acquaintance with the clergyman, Mr, we cannot now dwell.

Morton, an old man, with a placid The fifth fruit of the Spirit mentioned by the Apostle is Faith.

sweet smile, and long snow-white hair,

the converts in Ireland, this is to be seen in all

who somehow gave one the idea of its strength. There is most sincere faith perfect happiness and peace. He asked in God, in his love, in his power, in his us to drink tea with him in his vicarpromises ; and one thing particularly to be age, to which we gladly agreed ; and noticed is, their unwavering confidence that he led us through paths in the forest, their interest in God and Christ, fc. is all bordered with primroses and blueindestructible. Their language not unfre. bells, to a small house covered with quently is, “We know in whom we have creepers, and in front having a garden

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Now among

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