interest to his Lord. But he has his allotted task and a glorious one it is. It is not to cleave rocks, to turn the course of rivers, or to emulate the lightning's speed: it is something more than the wonders which art can perform : "this is the work of God, that ye believe on him whom he hath sent:" "pure religion, and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world."

That

the enmity and selfishness of human nature should give place to a love of God and man, that a carelessness about Divine things should be changed into an absorbing interest in them, that the impetuous assaults of the passions should be driven back, that sin should be dethroned from its usurped superiority, and the soul be elevated to communion with heaven, these are triumphs greater than the subjugation of the elements, and yet these are the works of the Christian life; but they can only be wrought through Him who worketh "all our works in us." Of the great inwrought "work of faith" in Christ, external good works are the fruit. Varying in their character according to the strength and talents committed to the individual, they have all one common object, the glory of Christ. He who loves God is anxious that others should love him too he who worships Jesus wishes that every knee should bow at his name. Thus the activity of the Christian is not employed, as is that of the natural man, in providing for his own wants, often at the cost, and to the injury, of others: but while advancing his own spiritual interests, the believer is also endeavouring to further the welfare of those around. Christianity is active and diffusive: it is accustomed to contend with the most formidable obstacles, and to toil in spite of discouragement and opposition. Yet if its members are checked in their efforts by stupendous difficulties, they are stimulated to exertion by the highest incentives. They are urged to energy by the necessities of their new nature, under the influence of the Holy Spirit, and are

cheered on by the examples and promised rewards set before them. Their great Master went about doing good, leaving them an ensample that they should follow his steps: the recorded lives of ancient worthies, who were "living laws" to their generation, teach them both the adaptation of the Sacred precepts to the spiritual nature and also their practicability, through the strength granted from above: while in the far-off but attainable distance glitter the goal of their race, and the crown of their triumph, the final fruition of Godhead, and the sentence of Divine approbation.

These are some analogies between the natural and the spiritual instinct of self-preservation: but, in the one case, the life preserved is transitory; in the other, eternal. Notwithstanding the keenness of the natural instinct of self-preservation, the existence of the mortal frame can be secured but for a little time. All the caution of the animal is unable to preserve it from its natural enemies : all the devices of human reason cannot outwit the cunning of death. But it is not so with the soul united to Christ: whosoever liveth and believeth in him "shall never die." Most difficult is it, amidst the fluctuations of all things here, to keep fixed before our minds the idea of the stability of the soul, and to look across the sea of time, where only a few floating relics remain to tell of empires and countless multitudes engulphed beneath, to a firm and sunny territory beyond, where the rescued disciples of Jesus are living still. And yet it is only "while we look not at the things which are seen, but at the things which are not seen," that we can at all be keeping in view the true end of life, or can expect to be consoled under our sorrows here. Oh, if the eye of faith were continually bent towards the countenance of the Saviour irradiating that distant land, what calm, what confidence would ensue ! Lying, as it were, at the gates of Paradise, and at the feet of Him who has the power to open them, our constant posture would be that of meek

*Philo. De Abrahamo. Op. p. 350.

expectation and submissive waiting upon his will. But how often instead of this quietness and confidence is there a war of fretful impatience within us, as though our all were comprised in this poor, tumultuous, feverish life, as though, if a few, brief pleasures were lost, all were lost. "Because I live, ye shall live also." Oh, gracious, solemn words! we repeat them, we meditate on them, but how little can we understand them here! The intermingling of life with its Source, the association of the

creature with the Creator, the removal of all shrouding, corrupting influences, that the hidden life, through grace made meet for glory, may appear and be recognized before the worlds, in all the lustre of that union in which lies the cause of its existence and preservation-this is a mystery on which faith delights to ponder, but which can only be read in the light of "the seven lamps of fire, burning before the throne." M. N.

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HAVING considered the extensive prevalence of the abuse of Church Patronage, and traced out some, at least, of the causes from which it has arisen, we may now be expected to propose some suitable remedy.

This, it must be confessed, is not an easy task. It is always far less difficult to point out an abuse, than to prescribe a corrective. It usually requires much less skill and sagacity to explain the nature, and detect the causes of the most inveterate and deep-seated disease, than to direct the patient to a hopeful course of amendment and restoration. But here the case is harder still. We have not to deal with a patient convinced of the danger of his situation, and anxious to obtain a cure; and, consequently, ready to adopt any measures however severe, to undergo any operation however painful, and to submit to any course of discipline and self-denial however tedious and irksome, by which he may obtain relief, and obtain a cheering hope of renewed health and vigour. On the contrary, the parties with whom we have to deal, as guilty of the abuse of Church Patronage, are, generally speaking, deplorably indifferent to the evils of which we complain, and insensible of that corruption of our

nature, to which we have traced them. Such men have no concern for their own souls, and how shall they be excited to care for the souls of others?

Nevertheless we do not despair. They, too, have precious souls; and it is our privilege, no less than our duty, to labour for their salvation. We believe that, as men, they have been redeemed by the blood of the same sacrifice with ourselves; and though now impenitent and careless sinners, they may be regenerated, sanctified, and saved. We hold that no living man is past recovery, and beyond the reach of mercy, and the power of grace. Therefore, we still persevere, and, by God's help, will go forward "in meekness instructing those that oppose themselves, if peradventure God shall give them repentance to the acknowledging of the truth." (2 Tim. ii. 25.)

1. The first remedy to which we are directed by the inquiry above made, is, a revival of true piety, involving a personal concern about spiritual religion, and the salvation of the immortal soul. This, we conceive, is the only effectual cure for all abuses and evils of this kind. Nor do we regard it as of such a nature as might justify us in leaving it out

of the class of remedies; just as we would do with a change of weather, or any other contingency, philosophically dependent upon natural causes, but wholly beyond the reach of human foresight, power, and responsibility. This is not our opinion respecting a revival of religion. On the contrary, we are deeply persuaded that, if each converted Christian were earnestly alive to his own spiritual condition before God, suitably animated by the constraining love of Christ, devoutly diligent in prayer for Divine influence, and actively engaged in labours of self-denying love for the conversion of his fellow-creatures, we should not have to wait long before a gracious rain" would descend from heaven to "refresh God's thirsty inheritance."* This is what we want. We need a revival of religion-an outpouring of God's Spirit-which will be vouchsafed in answer to believing prayer. "For this," saith the Lord, "I will be enquired of by the house of Israel, to do it for them." (Ezek. xxxvi. 37.) The promise of Pentecostal influence has not yet been exhausted. A few drops only have fallen. We have but received the

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early," we may expect the "latter rain." (Joel ii. 23, 28.) O that true Christians amongst us were earnest wrestlers in prayer for this great, this inestimable blessing! God has so connected the means with the end, that where there is a general "spirit of grace and supplications poured out" upon a Church, we may confidently predict the near approach of an "abundance of" spiritual “ rain," even "showers of blessing."

But repentance must precede a revival. We must confess our sins with godly sorrow, and humble ourselves before God for spiritual declension, and our national unfaithfulness. "The land," as one says, must "exhibit the picture of a Bochim, before she puts on the appearance of a Hephzibah."§ There must be a deep sense of individual responsibility, an

*Psalm lxviii. 9. Prayer-Book.
† Zech. xii. 10.

1 King xviii. 41; Ezek. xxxiv. 26. $ Dr. M'Crie's Sermons. Compare Judges ii. 1-5; Isaiah lxii. 4.

open confession of personal guilt, in the dishonour done to God and religion by such practices; an earnest deprecation of Divine wrath, and an humble persevering entreaty for the light of God's countenance.

2. To Confession and Prayer, must be added the use of suitable means: the putting forth of zealous and diligent endeavours to impress upon our friends and neighbours, the members of our Church, and the nation at large, the vast duty and importance of caring for the souls of their fellowmen. Let us set before them the value of the soul, its inestimable price; the ransom that was paid for its redemption; the love of Christ to us in dying for our salvation; the infinite guilt of neglecting His grace and mercy. Let us estimate the value of one single soul, in the balance of eternity. Then multiply that value by the vast number of immortal beings that thicken and swarm around us in all the more populous neighbourhoods. What are we doing for their everlasting welfare? Can we calmly contemplate the awful perversion of the national supply for their spiritual wants, the absolute conversion of so much food into poison by the heartless indifference of Patrons, the shameless traffic in livings, the ignorance and ungodliness of pastors and incumbents, without shedding a burning tear of shame and sorrow, and taking a solemn vow never to rest till we have done what lies in our power to redress these evils, and awaken our Church and country to a sense of this awful responsibility?

Let no one think to evade it by saying in effect, "Am I my brother's keeper?" We have each a share in the solemn duty of "considering one another to provoke unto love and to good works." (Heb. x. 24.) For this purpose we are bound to improve fitting opportunities. The present is such an opportunity; a time when public attention is being called to the important questions of Church Patronage, Parochial Endowments, and

Ministerial Responsibility. Let us embrace it with becoming diligence; and by the circulation of suitable appeals, tracts, and pamphlets, keep the

subject, in all its bearings, before the minds of all who are concerned, so that they cannot evade, or escape it.

3. Let us, especially, press upon the attention of the legislature, and the public generally, the evil effects of sales of livings, as lowering the idea of a spiritual trusteeship, and causing Church Patronage to be regarded in the light of common property. Let us proceed to demand, through our representatives, in a firm but respectful manner, an act of Parliament prohibiting all buying and selling of livings in future. We shall, no doubt, meet with many difficulties, and much discouragement; but let us still persevere, in faith and love, reiterating our prayer, again and again, in the ears of our legislators. Let us weary them with our entreaties. If we gain no other result, we shall, at least, have eased our own consciences; and shall, probably, by God's blessing, be the means of keeping some of our fellow-Christians from partaking in the public guilt, so that "the blood of souls" will not be “found in our skirts.” (Jer. ii. 34.)

But we have no ground to augur thus unfavourably. In all benevolent and religious efforts to remedy some great evil, and obtain some great moral and spiritual result, we must expect to work up hill, to win a little way by much exertion, and in the face of opposition and resistance. But even were the opposition still more powerful and overwhelming than it is likely to prove, the cause of truth and righteousness is strong in its own intrinsic virtue, and in the support and blessing of the Almighty, and must ultimately prevail. Whatever may be now said in discouragement of this, or any similar plan of ecclesiastical reform, as much, at least, might have been urged, and actually was alleged, sixty years ago, against the abolitionists of Negro Slavery: notwithstanding which, we have now, by God's blessing on the labours of a few zealous and persevering philanthropists, washed our hands clean of that foul stain of national crime. Let us remember Wilberforce and Clarkson, and "go and do likewise."

The evils which beset our Church

system are, no doubt, many and grievous. We need only mention a few of them-non-residence, pluralities, the intrusion of ignorant and irreligious ministers, the want of discipline, and communion among Church members. But, at the root of most, if not all of these evils, we place, as the parent evil, the abuse of Church Patronage. Men have embezzled, so to speak, the property of the Church; they have sacrilegiously appropriated to their own use her holy things, "making a gain of godliness," and of God's service; a wretched 66 merchandise of souls." (Rev. xviii. 12, 13.) This is the ecclesiastical sin of which our nation has been guilty. The very sin of Judas, speculating in his Saviour and his God, how much money He would bring in. "What will you give me, and I will deliver him unto you?" (Matt. xxvi. 15.)

Let us all confess this sin before God, in the dust of humiliation. Let our Lord Chancellor, the ministers of the Crown, members of Parliament, bishops, cathedral clergy, colleges, commons of the realm, confess it. And let them not only confess, but, where it is practicable, make restitution. Let them enquire solemnly, as in the sight of God, whether it may not be their duty to give up the trust which they have abused, and forfeited by that abuse. If so, let them repose it in other hands, less likely to betray it for purposes of party interest, or paltry gain.

But let us not stop here. This will only be a transfer of the evil, not a cure, unless we go much deeper than this. Let Church Patronage no longer be liable to alienation by sale. Let the Romanist and the Dissenter forego all right to such property, as being unable consistently and conscientiously to discharge the trust, and let proper arrangements be made for its due administration. Let all patrons remember that they must give account to God, at the great Day of Judgment, for the manner in which they discharge their trust.

* 1 Tim. vi. 5. It may be better rendered "Reckoning godliness a means of gain."