body; and after the ceremony was performed, the child was brought and put into the grave with its mother! Any remarks on the above abominable transaction, the result of a union between Church and State, would be altogether superfluous; I therefore leave it to speak for itself. And am, Sir, yours, A CONSTANT SUBSCRIBER. THE CHURCH OF CHRIST. THE church is made up only of those who are born again by the Holy Spirit; it is a company, the company of new creatures in Christ Jesus. The church is the union of individuals abiding in Christ; having Christ's life in their souls; united to Christ first as individuals; and united together only by virtue of that personal union with Christ, and that life common in and to the church only, as derived by each and all first and independently from Christ. The church is a union of believers, who come into their church estate by virtue of their faith in Christ, and their covenanted privileges as his disciples. They do not come to Christ through the church, but they come to the church, and are made members of the church, through Christ. The distinction between these two ideas comprehends the whole difference between a church which is of man only, and the true church which is of God only. It is the difference between a mere earthly machinery; a spiritual existence; between ceremonial despotism and servitude; and a spiritual, immortal, indestructible, independence and freedom;-it is the difference between death and life. The church, which is a church by sacrament, and not by Christ, is despotism and death. The clergy-church, the church by a priesthood and not by Christ, is despotism and death. The church, which is not a church by individual regeneration of the Spirit of God, is no part of the church of Christ, but is a corporation or synagogue of dead men in their natural state, who, if they arrogate to themselves the title of a church, do it by as great a usurpation as if a fraternity of masons or of chemists should take that title, and make the entrance, to the church consist in swallowing a phial of the tincture of Peruvian bark. All the successions, societies, and ceremonies, from Adam downwards, sacred or profane, could not make a church without individual personal union of the soul to Christ, nor introduce a soul into the church but by such union. This was one of the vital truths of the Reformation, and sources of its power as long as it went on. This was the truth which our fathers saw with the utmost distinctness, and by which they held while the world was losing it; while in its place, usurping the keys of the kingdom of heaven, there came in a religion of sacraments, a church of forms. This is the governing truth in the kingdom of Christ, the truth by which alone the church can be a spiritual power and life to the world, and by which alone can be seen its independence of all earthly authority, its superiority to all earthly power, as a kingdom not of this world.-Cheever. The Fragment Basket. METHOD OF DEALING WITH SOULS. criminate manner of applying the promises and threatenings of the gospel is A DIFFERENT set of truths, a different ill-judged and pernicious; it is not posmode of address is requisite to rouse sible to conceive a more effectual method the careless, to beat down the arro- of depriving the sword of the Spirit of gance of a self-justifying spirit, from its edge than adopting that lax genewhat is necessary to comfort the humble rality of representation which leaves and contrite in heart; nor is it easy to its hearer nothing to apply, presents no say which we should most anxiously incentive to self-examination, and, beguard against, the infusion of a false sides its utter inefficiency, disgusts by peace, or inflaming the wounds which the ignorance of human nature or the we ought to heal. A loose and indis-disregard to its best interests it infal libly betrays. The preacher who aims | at doing good will endeavour, above all things, to insulate his hearers, to place each of them apart, and render it impossible for him to escape by losing himself in the crowd.-R. Hall. The Children's Gallery. NORMAL CLASSES FOR SUNDAY-SCHOOL TEACHERS. ON Monday evening, August 14th, Mr. Cuthbertson, of the Sunday-school Union, delivered a lecture at the rooms of the "Finsbury Institution for Teachers," Wilson-street, Finsbury, on the above subject. He pointed out the difficulty that many teachers (juniors especially) experience in not knowing how to teach, while being in a measure acquainted with what to teach. This, he said, arises from a want of training. Young persons are placed at the head of classes before having had their minds directed to the manner in which simple truths may be impressed in a variety of forms on the children, and consequently they are apt to fall into a habit of mechanism at variance with their professed object of "teacher." He illustrated the benefit to be derived by teachers meeting regularly, for the purpose of instructing one another in the method of drawing out lessons, and impressing them upon their scholars. Classes, at which Sunday-school teachers meet weekly for the study of the Scripture lessons for the following Lord's day, are being formed in various parts of London. Two are in operation in the city; some in the southern districts; one was established at Tottenham last week; and one will be commenced at the above place on the 17th instant, for the teachers in that neighbourhood. It is contemplated to open a class at the Sunday-school Union Reading-room in Paternosterrow, which may serve as a model for others in the metropolis. It is hoped that these classes will be useful to teachers, in promoting a system of investigation and preparation, and in fostering those habits of Bible knowledge and general intelligence, which it is desirable that these servants of Christ should possess. August 16, 1848. W. R. A WORD TO THE YOUNG. BE diligent in your studies. Remember that youth is, in particular, the season for gaining useful knowledge; but if now you are negligent of mental and moral cultivation, the evil effects will be felt in after-life. To become truly wise and good should be your main object. Be careful not to form any connection or companionship with those who are of a frivolous, dissipated, and ungodly disposition. Bad example is exceedingly powerful and pernicious, and has led many a once promising youth to ruin. Be obedient to your parents, and courteous and submissive towards those who have rightful authority over you. Learn to be kind, humble, and obliging in your deportment. Pray daily for the blessing of the Almighty, the pardon of your sins, through Christ Jesus. Read not only and the communication of saving grace these books which have a tendency to inform your mind in literature and general science, but such as are of a religious character, and will, by God's blessing, improve your heart. Especially read the Bible with prayer and devout attention. Store up its Divine counsels in your mind; for, if practically regarded, they will be an invaluable possession to you in every stage of life. Avail yourself of every opportunity of attending the house of God, that you may receive good to your soul. Guard against sin in its beginning: bad habits are soon formed, but difficult to break off. Do nothing which your conscience tells you to be wrong At all times look up to God, through Christ, for every blessing you need; put your trust in him, and you shall not be confounded. He "will guide you with his counsel, and afterward receive you to glory." M. L. THE DYING LITTLE GIRL. I AM sure you would have loved Edith Cif you had known her. She was always in her place at the Sundayschool, a sweet smile played upon her countenance when she entered her class; and then, how diligent to learn, how quiet, how serious and affectionate! But Edith was taken very ill, and soon she died. In her dying moments she said she wished to speak to her father -a father who sometimes came home intoxicated! When he came, he drew near to her bedside: the little Sundayscholar told her father she was very happy-she was going to be with Jesus in heaven! And then fixing her dying eyes upon her father, she said, "But, father, there are no drunkards in heaven!" Oh, how keenly did he feel! The father wept-Edith died. Her schoolfellows, teacher, and minister, were very sorry when she was taken away; but what she said has not been forgotten. Her father could not forget what she told him,-that there were "no drunkards in heaven!" He repented of his sins; he fled for refuge to Jesus; and has now become a member of the church. He often speaks of his dying little girl with tears, and hopes to meet her again with Jesus in heaven.-J. B. THE WISH. Written under severe affliction. DEAR mother, I've a wish to die; I long to quit this land of gloom, My soul, the tenant of the sky, My flesh-the tomb. What though my years have been so few, That youth but lately took its flight, And manhood, like a garb that's new, Seems glossy bright! I've lived sufficient time to know Rove where I may. This life is but a shallow stream, And sailing's dang'rous at the best; Its wealth and pleasures are a dream, Its praise-a jest. Dear father, I've a wish to die; My flesh-the tomb. I covet not the marble urn, Nor pompous monumental bust, For these shall perish in their turn And drop to dust. I only ask a simple stone, In some sequester'd, rural spot, Unseen by all but those who've known And mourn'd my lot. No lengthen'd strain of precepts sage, The sculptor's chisel need rehearse, But just inscribe my name and age, And this short verse: "THOU KNOW'ST ENOUGH; HERE RESTS MY CLAY, MY SOUL HAS WING'D ITS MYSTIC TO REALMS OF EVERLASTING DAY, Dear parents, I've a wish to die; I long to quit this land of gloom, My soul, the tenant of the sky, My flesh-the tomb. E. F. HUGHES. THE TEACHER'S PRAYER. O THOU! Whose gifts from day to day Thy goodness and thy love display Assist us, whilst to thee we pray For children. Help them their lessons to retain, Fix in their minds what we explain, And let us labour not in vain For children. Their hearts renew by sov'reign grace, Their parents, too, incline to seek Let us, the teachers, also feel The Cabinet. THE SUPREME IMPORTANCE OF PRACTICAL PRACTICE is the true test of profession. It was the criterion laid down by our Lord: "By their fruits ye shall know them." Zeal for sound doctrine is of little worth unconnected with a catholic spirit, and with the work of faith and labour of love. It has been falsely charged against the adherents of the Reformation, that they are more anxious about right opinions than right actions; very earnest for doctrine, but very careless of its practical adornment. Now, to this libel it may be safely answered, that the evangelical Protestant has no confidence whatever in any system of doctrines whose native fruit is not holiness of heart and life, nor can he endorse the profession of religion which journeys not along the path of righteousness. His abhorrence of Romanism, as a system, arises not only from the insult it flings upon the human understanding by certain of its dogmas and superstitions, but it also springs largely from a conviction that it is a foe to true godliness, and therefore to the well-being of man, and the glory of God. In his judgment supreme importance is attached to practical religion, against which, notwithstanding profession to the contrary, he conceives the distinguishing features of Romanism are opposed. Without pressing this point on the present occasion, it will not be inappropriate to dilate somewhat on THE SUPREME IMPORTANCE OF PRACTICAL GODLINESS. Let it be carefully premised, that practical godliness is based upon evangelical sentiment. It is not meant that none are practically godly who lack clear and large views of Scripture truth; the reverse of this is sometimes the fact. Owing to defect of education, and to imperfect instruction and disadvantages, there may be darkness, or at most twilight of perception on important points which to other minds are clear as a sunbeam; and yet so humble and tender may be the spirit, so dependent on God, and so afraid of sin, that practical godliness is really its distinguishing characteristic. But even in these cases the foundation is properly laid; essential truth is understood and believed, and that is evangelical. That the heart is depraved, and that sin has accumulated-that the soul is helpless in the matter of its salvation, and only the Almighty can deliver; that justification is by grace, through faith in the vicarious sacrifice of our Lord Jesus Christ; and that the heart must be renewed and sanctified, in order to the enjoyment of the heavenly kingdom, are truths most surely believed. Inasmuch as these are the revelation of God in the gospel, godliness necessarily supposes their reception. As Jehovah's command to believe in and submit to our Lord Jesus N Christ hath gone forth peremptorily, godliness supposes obedience to this command. Practical godliness includes the inner life of religion.—True piety is not a sentiment merely; it is experience, it is life, inner but vigorous life. You may construct out of various materials the very semblance and representation of some flower or plant. Every fibre of the leaf, every variety of delicate tint in colour, and the perfection of form may be there. So entire may be the resemblance, that you shall take it into your hand as the veritable plant or flower it represents, and not till then do you perceive that it has no life. It was constructed; it did not grow. It is the workmanship of the human imitator, not of the Divine Creator. Similar is the difference between the piety of a sound creed, intelligently held and maintained,―a credible profession of religion,-together with external propriety of conduct, and that piety which, while it includes all these, springs from a heart whose affections are consecrated to God, and is sustained by an inner life of blessed experience and holy principle. The first man can construct; it is but imitative. The last is the workmanship of God, "created anew in Christ Jesus unto good works." Practical godliness supposes confession with the mouth of the Lord Jesus. For a time a man may be a disciple secretly, as was Joseph, "the honourable counsellor," and his companion Nicodemus; but in such secrecy he is not to be commended, and the life that is in him will, by and by, seek open and definite expression. That light was not kindled that it might be placed under a bushel. The leaven is designed to be cast into the mass, in order to its leavening. If a Christian is to occupy any other than an equivocal position, he must openly avow himself on the Lord's side; only thus can he satisfactorily manifest his allegiance to the King. Influence is mighty for evil or for good: if the disciple is to exercise a healthful one, he must be visibly the companion of them who fear God. Only thus, moreover, is he in a condition to comply with his Lord's dying behest, "Do this in remembrance of me." To neglect that most touching and precious institution, is to lose an unspeakable refreshing to the soul: it is more-it is to wound him by an apparent shame of his cause and his church. The primitive believers understood this; hence they no sooner had joined themselves to the Lord in a perpetual covenant, never to be forgotten, than they sought an indissoluble connection with his people. They yielded to the invitation, "Come with us, and we will do you good; for the Lord has spoken good concerning Israel." And they joined in addressing it to others. There have been times when to urge the duty of an open profession of faith in Christ was more needful than now; but even at this present there are those who should lay closely and solemnly to heart the questions, "Am I where I ought to be?" "Is my allegiance expressed?" "Am I avowed?" Christ confesses before his Father and the holy angels only those who "confess him |