Dr. Watts, to whose genius and piety they owe such lasting benefits and deep gratitude. The remembrance of Sheffield must quicken all our energies, if Southampton is, indeed, to witness improvement on even those well-remembered pleasures and benefits enjoyed at the last Autumnal Assembly.

FINANCE.-Thanks are due, and are given, to the increasing number of Churches which have already contributed for the current year to the funds of the Union, thus placing themselves in full membership therewith. In particular, how worthy of publicity and record is the generous finish with which the brethren and Churches of Sheffield and Rotherham closed their welcome of the Union last October! Their contributions to meet the charges incurred on that occasion having exceeded the actual expense by nearly £50, they liberally remitted the whole of that handsome balance in aid of the funds of the Union. The Committee is greatly encouraged by the number and liberality of the contributions already received on account of the current year, to make repeated and earnest appeals to other Churches for these small annual payments, in hope that this year may be signalized as the first in which the voluntary income of the Union has equalled its whole outlay.

PUBLIC OBJECTS.-The MAGAZINE FUNDS in both branches of their application-that for grants in aid of Aged Ministers, and that in aid of Deferred Annuities as a stay to the declining years of the insured brethren-will be well reported of. They are objects of deep interest and sympathy, and are accomplished by the ample profits of the Magazines to an extent never anticipated. The EDUCATION MOVEMENT goes steadily on. It is based on sure principles, and must grow.

It is served by zealous supporters who will not let it sink or flag. It wants, and if possible, must obtain, some help from every Church. Five, three, two, or one pound per annum from each Church, according to its strength, punctually remitted, would burden none, and would form a fund enabling the Board to accomplish great things. It is not by the great doings of a few over-burdened, always looked to on every occasion, and for every object, but by the fairly-proportioned efforts of all, that great things can alone be effected. By some such plan should Homerton College Buildings be purchased for the Normal Schools; and in the same manner should the annual income of the Board be raised. Then BRITISH MISSIONSnever more interesting and hopeful than nowthese demand our fostering counsels, prayers, and contributions. May God put it into the hearts of all our brotherhood to weigh this great cause in an even balance; and to do it justice both in thought and action! The Home Society is nobly moving to work in immense London,the Irish Society is compelled to furl its sails when it ought to spread them wider than ever, but indeed also more wisely than ever,-the Colonial Society is at work in the very chief line of the modern movement and expansion of society. Emigration from England, and Colonization in the British settlements, have grown fourfold, tenfold, in importance during the fourteen years this Society has been in operation. This year the October Collections show a gratifying increase in amount, but a decrease in the number of contributing Churches. Oh, when will every Church do this thing every year?

COLONIAL MISSIONARY SOCIETY.

ESTABLISHED 1836.

YARMOUTH, NOVA SCOTIA.-The following extracts, well worthy of perusal, are taken from two letters of the Rev. Frederick Tomkins, A.M., the first dated 20th of November, 1849, the second 9th January, 1850.

This Appeal of our expatriated brother from the bleak shores of Nova Scotia, ought to be read, considered, and, if possible, responded to. Its unvarnished account of himself. He says not so; but indeed he is abundant in labours, zealous in enterprize, prudent in action, and, let it be added, disinterested in spirit,-a self-denying man, of whom nothing is to be feared but that he should undertake too much.

Its representations of his church-building. The place in which he found his people worshipping belonged to the Presbyterians. It was, of course, vacated. Observe with what knowledge and caution our brother proceeds. How he first obtains money and materials, and then advances as far as these will carry him. How he will not contract debts. To what remarkable efforts he has moved his own people. How clearly he discerns that money will be more cheerfully given to push on a work than to drag out a debt. The writer of this comment is a beggar oft, and is even now at his mendicant work for St. John, New Brunswick; yet he cannot refrain from saying to somebody-to whomsoever it may become a message-pray send worthy Mr. Tomkins his white-lead and linseed-oil, and whatever else suitable comes to hand. The Colonial Missionary Society meddles with no buildings in the Colonies. Herein is wisdom; but the generous Christians of England need no such prudential restraint.

Then its statements of spiritual success :Here are souls converted-members added to the Church-five Sunday-schools establishedmeetings for religious and intellectual improvement maintained-the press actively worked in favour of great truths and precious principles.

One word:-We ought not to send such men to the Colonies, and originate such movements there, unless we are willing to follow them up with all practical and brotherly encouragement. Extracts from Mr. Tomkins' Letter of the 20th November, 1849.

First-in regard to my own movements. The stations being full five miles apart, makes the labour very severe in cold and stormy weather. The two stations often remind me of two children-what I do at one the other expects; so that every movement in Yarmouth requires its duplicate at Chebogue. I preach three times on the Sabbath-hold two weeknight religious meetings-one inquiry meetingtwo singing classes-attend meeting of ladies' society every week, and conduct religious exercises-besides deacons' meetings, and numberless committee meetings. In addition to this, I act as Secretary to the College at Liverpool, am architect for the new church, and have written and published upwards of one hundred columns in our town and other newspapers this last year. This labour for the press I consider as most important, since it enables me to reach a large circle beyond my immediate influence, and to address them on subjects connected with education, morals, and religion. Need I say I have

to make the most of my time? I have no old sermons to fall back upon, as I destroyed every sermon I had preached on my return here, to avoid being led into temptation. I write a great part of every sermon I preach, and, unless at a distance from home, do not preach a sermon a second time. In addition to this, I find a little time for my studies in science, literature, and divinity, also in law and jurisprudence, in which I am preparing to take a degree if ever I return to the "Old Country." From this sketch, you may suppose that I have little time to brood over difficulties, which, indeed, are many. It is work, work, work; and you know that work is a constant source of pleasure to a person who has a disposition for it. I sometimes sigh for the association of a brother of a kindred spirit. I have no one with whom I can converse for a moment, or from whom I can ask advice, and obtain counsel on any of my plans. But enough of this.

Next, in regard to our new building. Our church is raised, as you know-roof completed -spire finished, and is very elegant. The model is from Peterborough Cathedral. It is between 60 and 70 feet high above the tower, and I believe will gain us more in subscriptions than it has cost, as it will be valuable as a seamark; it will be the first object seen in making our shore. The outside of the building has the first covering on; and the first floor is laid in the church. Carpenters are at work this winter on the last floor, the internal roof, the frames of the windows, crockets, funals, &c. At present we have expended not quite £700. We have on hand 1000 feet of ground glass, from London, for the windows; 15 cwt. of window lead, crimson moreen to make cushions alike for every seat, velvet and trimmings for pulpit, an elegant carved oak chair for clerk, enough of a kind of wood called "butter-nut," something like oak, to finish the pews, pulpit, and all the wood-work inside; besides a large quantity of other wood and timber, and a bell promised. By dint of hard writing, I have obtained about £60 from London, in cash and materials, all the rest has been done here. Upwards of £400 remains in our subscription list to be paid, not yet due. Now you may inquire, what is your debt? Our present liabilities are £25 currency, and in six months £52 or £53 more. Towards this, we have available upwards of £50, so that our real liabilities amount to about £20 currency. Before this is due, we shall have above £100 due on our subscription list; so that I have no anxiety on this score. Our Ladies' Needlework Association has just held its bazaar, and realized between £80 and £90 cash. During the last month, this branch of our operations, which is under the superintendence of Mrs. Tomkins, has paid above £150 cash.

This has been a great help to us; we hope our collecting cards will produce something; they are scattered about in all directions. In Nova Scotia, New Brunswick, "The States," Bermuda, West Indies, England, and in California, to which latter place (California), through the pressure of circumstances, several of our members have recently gone.

Now do, my dear Sir, let me plead with the Committee to interest themselves a little for our building. It is of so much importance to get it finished as soon as possible. I cannot come before you, as some good brethren, with a debt of hundreds, or perhaps thousands, and urge our

case by saying, "If you do not help we shall be ejected." A prolonged acquaintance with busi. ness will, I trust, prevent me ever acting with so much simplicity. But, unless we can get a little help, we shall not get in so soon as the interests of our cause demand. I preach in Yarmouth, in a miserably ill-ventilated room,— now almost frozen with cold, anon almost suffocated with heat. I sometimes wonder the people come to hear, when there are comfortable meeting-houses in the town. And yet I think we have nearly two hundred sittings let in this upper room, which is dignified with the title of "Puritan Hall." Our intended building forms a strange contrast with our present accommodation. I do not ask for hundreds, nor yet for tens. Will a few friends to Nova Scotia furnish us with 20 cwt. of white lead, and a pipe of linseed oil? This donation would be a great encouragement to our little band, and also a great help this next year. We shall require it about next June. A parcel of almost any kind of useful articles, for the bazaar we intend holding next summer, would be highly esteemed. A few words from old and influential pastors to their young people, perhaps, would place at your disposal a parcel, that here, we could turn into money directly.

Lastly The state of our Church. Next church-meeting, at Chebogue, we shall admit six new members-all young people. One of them, in a letter by my side, dates her conversion to a sermon preached by me some time since. Two persons, constant attendants on my ministry ever since I came here, I believe have experienced a change of heart. One, an elderly lady, has attended the ministry for almost a life-time at Kingsland. God appears to have called them in his own way. I cannot say that I was the direct instrument in their conversion. I do not know whether I mentioned that we had opened a new Sabbath-school at Brooklyn. We have now three schools, and nearly 400 children and teachers in attendance. This is cheering. Still I see much darkness, division, frivolity, and sin, all around; and my labours do not produce all the effects I desire.

Extract from Second Letter, dated Jan. 9, 1850.

I am doing the utmost to go on with the meeting-house in the spring. We shall pay off our £70 debt this month, by borrowing £20 or £30. We have made up our accounts since I last wrote, and find that the building at present has cost between £800 and £900. This is more than I told you in my last. How it has all been paid I cannot tell; but it has been paid, except the trifle I mentioned above. We have had a bazaar, and taken £35 since I last wrote. We have a meeting this evening, at which I hope to raise from £10 to £20 cash. We shall have to go to work with an empty exchequer in the spring; but this was pretty much our condition when we commenced last year. We have £325 now unpaid on our original subscription paper; all this we expect to get, as we have deducted the amounts attached to doubtful names. From £500 to £700 currency more will be needed. I do not feel disposed to borrow, as the people will exert themselves more to get forward than they would to pay a debt. I can scarcely hope to raise this during the present year; if not raised, it will be two years before the place is finished. This will be bad for the cause.

UNDER this title, a Volume of great value was recently published in the United States. It opens with an introductory statement relative to religious opinion and practice in the early part of the last century. Referring to the state of things amongst the Established Churches, the writer, Mr. Tracy, proceeds thus:

"The New England Puritans believed, that when a man is born again,' a change is wrought in him, of which it is possible for him and others to find evidence; that the regenerate differ from the unregenerate by the possession of some substantial good qualities, which must show themselves in thought, feeling, and conduct; and they felt bound to treat all as unregenerate, in whom, on examination, no evidence of Christian piety could be found. They therefore admitted none to their communion, except such as might, 'in charitable discretion,' be considered regenerate pergons. The preface to the Cambridge Platform, published in 1648, is mostly occupied in vindicating this practice against the objections which it was expected to encounter in other parts of the Christian world.

"This system of administering the ordinances laid the foundation for whatever is really characteristic of the New England style of preaching,' of which so much has been said. The preacher had before him a considerable number of men, who were in no respect regarded or treated as regenerate persons; who were regarded, both by the church and by themselves, as unrenewed, impenitent men, destitute of faith, and of every Christian grace, and in the broad road to perdition. It was not merely feared or believed that the congregation contained many such persons. The church records contained the names of those who were supposed to be in the road to heaven; and others were, by common consent, to be regarded and addressed as persons in the road to hell. Impenitence, unbelief, enmity to God, and whatever other sins are implied in these, might be, and in Christian faithfulness must be, charged home upon hearers, who would know themselves to be the persons intended, and would confess that the preacher only

VOL. VII.

did his duty. Hence the New England habit of assailing hearers, either with argument or entreaty, as men who are to be brought over from opposition to agreement. Nor was this all. As their unconverted hearers were destitute of faith, had no efficient belief in the word of God, it was evidently impossible to subdue them with proof-texts and expositions of Scripture. Like Paul preaching at Athens, they must draw arguments from the nature of things, and from the consciences of their hearers. Hence that 'metaphysical style,' which must have come into use, even if Edwards had never lived. The manner of sermonizing must naturally be very different from this, where the preacher is required to hope well concerning each of his hearers, as a child of God."

The path of evil once entered, progress is generally rapid. It was so, specially, with respect to the great declension which took place in New England. Knowing the character of the original Puritans, the reader will scarcely be prepared for the following paragraphs :

"The Synod of 1662 had decided, that persons baptized in infancy, understanding the doctrine of faith, and publicly professing their assent thereunto; not scandalous in life, and solemnly owning the covenant before the church, wherein they give up themselves and their children to the Lord, and subject themselves to the government of Christ in the church, their children are to be baptized;' though the parent, thus owning the covenant, was avowedly yet unregenerate, and, as such, excluded from the Lord's Supper. This practice was immediately adopted by many churches, and, after a violent controversy, became general. This was very naturally followed by a still further innovation. In 1707, the venerable Stoddard,' of Northampton, published a sermon, in which he maintained, 'That sanctification is not a necessary qualification to partaking of the Lord's Supper,' and that the Lord's Supper is a converting ordinance.' To this, Dr. Increase Mather replied the next year; and in 1709, Mr. Stoddard published his Appeal to the Learned; being a Vindication of the

L

6

Right of Visible Saints to the Lord's Supper, though they be destitute of a Saving Work of God's Spirit on their Hearts.' The third book of the Appeal contains Arguments to prove that sanctifying grace is not necessary in order to a lawful partaking of the Lord's Supper.' Mr. Stoddard, in his sermon, enforced his arguments with the assertion, 'That no other country does neglect this ordinance as we in New England; and that in our own nation at home [England], so in Scotland, Holland, Denmark, Sweedland, Germany, and France, they do generally celebrate the memorials of Christ's death.' There had been strong tendencies towards such a practice for many years, and probably some instances of its virtual adoption; but it now, for the first time, found an open and able advocate. It was strenuously opposed; but the desire to enjoy the credit and advantages of church membership, aided by Mr. Stoddard's influence, carried the day at Northampton, and the practice soon spread extensively in other parts of New England.

*

"One obvious tendency of this practice was, to destroy church discipline; for unconverted members, generally, would not be strict in calling others to account for errors of doctrine or practice. But Mr. Stoddard was a Presbyterian in principle, and hoped to introduce substantially that mode of government;† under which, he probably thought, unconverted members would be less mischievous.

"But this prostration of discipline was not the worst evil to which this practice tended. What must it teach the unconverted church-member to think of himself, and of his prospects for eternity? He was, according to this doctrine, pursuing the very course which God had prescribed for such persons as himself: and believing this, he could not think himself very deep in guilt, or very greatly in danger. Such a man could not feel very strongly his need of conversion. And what must he suppose conversion to be? Not a change by which a man begins to obey God; for he had already begun to obey him, as he

* Trumbull states that some in Connecticut, as early as 1657, maintained that "parishes in England consenting to and continuing meetings to worship God, were true churches; and that members of those parishes, coming into New England, had a right to all church privileges, though they made no profession of a work of faith and holiness upon their hearts."-Hist. Ct., I: 315.

The Cambridge Platform, Chap 4: 5, expressly denies that "cohabitation," that is, dwelling in the same parish, makes men members of the church. ↑ Dwight's Life of Edwards, p. 381.

supposed, and yet was unconverted. Not a change righteously required of him at every moment: for God had given him something to do before conversion, and he was doing it. He must have thought it some mysterious benefit, which God would, in his own good time, bestow on those for whom it was appointed; but for the want of which, the obedient sinner, who was faithfully pursuing the course that God had prescribed to him, was rather to be pitied than blamed. He might, on the authority of his minister, and from the seeming force of argument, believe that he could not be saved without it; but conscience could not demand it of him, as the righteous condition of the favour of God, and he could not be much afraid that God would remove him from the world without bestowing it. Nor was this all. Being thus deceived with respect to the very nature of conversion, all his desires and prayers and labours for it would be misdirected. If aroused to effort, he would be striving after, and looking for, and endeavouring to work himself into, some new state of mind, which would do him no good if attained. And here would be a fruitful source of agonizing labour in vain, and of strange but useless changes, unhappily mistaken for conversion.

"Stoddard, and many others who adopted this practice, preached the truth ably and faithfully; and their preaching did much to counteract the influence of their ecclesiastical practice. True, the doctrines which they preached, and the doctrines which were implied in their system of administering the ordinances, were in direct contradiction to each other; but they contrived to avoid seeing the contradiction, and fancied that they believed both. But in the end, the doctrines on which a church is seen to act, will prevail over those which are only uttered; and the state of feeling among the members, and ultimately the preaching itself, will conform to the theory on which the church is governed and the ordinances are administered. And this will be the more certain, because the influences which demand a certain mode of administration, must also demand a doctrine corresponding with it. So it had been There had been a silent and gradual increase of Arminianism. Scarce any would acknowledge themselves Arminians; but in many places, the preaching more and more favoured the belief, that the unconverted might, without supernatural aid, commence and carry

now.