"Miserable conformity to the customs of the world?" for dancing or "novelreading?" for playing at "bagatelle and other trifling games ?" for being guilty of indulging in luxury and extravagance ?" keeping "godless company," and bearing about with them "every mark that distinguishes the worldling from the Christian?" Nothing of the sort. The people of whom all this may be said are still retained in the body, according to the Watchman's own showing. Those who feared God, rather than man, and sought to obey the Divine commands, as far as they were able, are the persons who were cast out of society. The result of this might have been easily foreseen, and it is well deserved. When the leaven of godliness has been purged away from a community, a lifeless lump of worldliness will, of necessity, be all that is left behind. The deplorable evidence of the declining state of the connection was the subject of a lengthened and serious conversation in the Conference. The Rev. Dr. Bunting, the man to whom, above all others, the ruinous condition of the body is to be ascribed, has himself at length become sensible of the fact, that "they had been looking too much at the machinery, and too little at the impulsive power which gave to it all its value," and recommends "out-door preaching" as "the great remedy" for the revival of the Methodist system, which he thought "was in danger of losing its glory." There are many who believe that it is lost already, and that the causes which have reduced the connection to its present miserable plight, will go on till the work of devastation shall be complete. The Wesleyan Times, in reference to this matter, observes:-" In seeking to account for what they are constrained, after all their vain boasting, to deplore as a great calamity,' the Clique display a wonderful penetration. They can find causes for it everywhere and in everybody but themselves, who have caused it all. The very class of persons to whom our ministers would have addressed their exhortations, have been turned away' not by the disgusting selfishness and insolent arrogance of these far-seeing persons, but by the intermeddling of others' by naughty reformers, in fact, who, forsooth, steeled their hearts against the arrows of conviction.' Others who sit in the congregations, are yet unwilling to join our church'-not because they have the least objection to a sacerdotal authority far transcending that of the priests of Rome, but solely from a fear of being in

not to be relaxed in order to admit multitudes of unconverted people at the expense of purity. There can be no substitute for class-meetings; nor, in our church, can there be any other test of membership than the class-meeting. For the sacrament of the Lord's Supper is a duty and a privilege, but not a test. The mere notion of a secondary sort of membership, without meeting in class, would be fatal to our existence; and speculations upon any such a scheme, as they never would be realized, had better be discontinued at once. The Conference now closing has declared against the dream, if not by a minute, at least by a verbal protest, uttered in its happiest and most hallowed hour; and if the supplications then offered be answered, as all must hope they will, the next ecclesiastical year will be distinguished by a common effort to recover the spirit and the power of ancient Methodism."

The following is the comment of the British Banner on this, and a previous paragraph:- Is it not strange, that, while confessedly crushed by the burden' of temporal cares, they should still persist in refusing to share them with lay gentlemen so much more competent to bear them? There is something to us which approaches the revolting in ascribing it to 'extraordinary grace,' that these men are enabled to bear the double burden of things temporal and things spiritual? We do not think that it is an encouragement to seek for greater grace to persevere,' but

Is there a point in the whole Methodistic economy, which more thoroughly shows its utterly unscriptural character, and its essential rottenness? No marvel that things are as the Watchman confesses them. to be; and there is reason to fear they will be worse before they become better. As to the Lord's Supper' not being a 'test,* this may suit the Larger Minutes of the Conference, but it will not suit the Epistles of Paul. Is it not a test that disciples should observe all things whatsoever the Lord hath commanded them 1' Is not this a test: If ye love me keep my commandments?' Does he say, 'If ye love me, attend class. By this all men shall know that ye are my disciples, if ye attend class?' It is grievous to hear men professing to reverence the authority of God, declaring, with respect to their com munity, that the neglect of a thing nowhere enjoined in Scripture, would be fatal to their existence.' It is, nevertheless, perhaps, the truth that it would be so, since the thing throughout is thoroughly artificial. This wholesale mode of admit ting mankind into what they call 'society' renders it indispensable to throw around them the meshes of a system, by which, as by a net, they shall be kept together; else, assuredly to a vast extent, they would enter at the one door and go out at the other. And is it so that the Conference, in its happiest and most hallowed hours, has raised its own despotic dogma above the authoritative dictates of inspiration?"

The Reformers are still active in their work, and the hand of the Lord is evidently upon them for good. The attendance at their chapels presents a striking contrast to the Conference congregations. In the one case there is life, and in the other death. Dr. Bunting might well say that "their great need was a gracious outpouring of the Spirit;" but this they will never have until there is a manifest desire to conform them. selves unto the ordinances of God, and a disposition to "mind the things of the Spirit." They have sown the wind, and they must reap the whirlwind.

With respect to things in general one scarcely knows what to say, there being hardly anything of a public nature stirring among us just now. The Cholera and the War are almost the only subjects which are occupying the serious attention of the people. Happily the war-scourge is not actually upon our own shores; and we are, therefore, in a far better position, and for this we cannot be too thankful, than those who are called upon to suffer both visita

The honourable mention which was made in the report on Theological Education presented to the last Synod of the United Presbyterian Church, of the Independent College, St. John's Wood, London, and Owen's College, Manchester, has given great satisfaction to the chiefs of the Congregational body. The British Banner has had an article on the subject, in which the writer says, "An act so fraternal will be duly appreciated, not only by the councils of New College, London, and of Owen's College, Manchester, but by the English churches at large. It was certainly going somewhat out of their way to serve their southern neighbours, for the Synod of this great body to bear a testimony reflecting such honour on the English colleges; and, at the same time, somewhat detracting from the universities of the north, or, if not absolutely bringing down the latter to the level of the former, elevating the for mer to the level of the latter. It will be observed that the Rev. Robert Redpath, M.A., of London, and the Rev. Dr. M'Ker row, of Manchester, both ministers of the United Presbyterian Church, respectively performed the office of brethren and friends on the occasion; and to them, undoubtedly, the honourable and important declaration of the Synod is to be ascribed." The writer then goes on to remark upon "the great and important services, in the matter of Academic Examination," which is ever and anon being performed by Mr. Redpath on behalf of the Congregationalists.

"Highly competent, ever ready, and ever honest, his services are everywhere in request; and the results are always satisfactory to all concerned. If Dr. Archer, always on the platform, and often in the pulpit, and Mr. Redpath in the examiner's chair, are to be considered as fair representatives of the United Presbyterian Church of Scotland, its spirit is as catholic and Christian as its education is exact, and its eloquence exalted. These gentlemen reflect great honour on their denomination, constituting a valuable bond of union between them and the Nonconformists of England; and the manly course of Mr. Redpath, in the midst of his brethren in Synod assembled, shows the depth of his sincerity in these offices of Christian friendship." And again:-"Nothing can be more seemly than the maintenance and expression of a good understanding between the colleges of the empire, and more especially those which sustain a theological

character. It has a natural and a necessary tendency to reproduce itself among the ministers who issue from these institutions, and the flocks over which they preside." It has been affirmed, by those who ought to know, that the great sin of our age is ingratitude; and supposing this to be the fact, every indication of appreciated kindness deserves to be carefully noted and remembered.

Mrs. Stowe's Sunny Memories of Foreign Lands furnish a beautiful illustration of a somewhat similar subject. That lady seems to be thoroughly grateful for the kindness which was shown to her in this country, and especially in Scotland.

Visitors from America, to these islands, have very generally manifested a disposition to get all they could while here, and on returning home to find fault with everything they saw. It has been the same also with English tourists in America. To this dissatisfied and ungrateful class Mrs. Stowe has elearly proved that she does not belong. In her most interesting book she has given us "the impressions, as they were created, of a most agreable visit," believing, as she tells us, that "to admire and to love may now and then be tolerated, as a variety, as well as to laugh and criticize." "There is not an unfavourable aspect of things in the old world," Mrs. Stowe

tells her American readers, "which has not become perfectly familiar to them; and a little of the other side may have a useful influence." Brother Jonathan, however, is rather provoked at this. He does not believe in the real goodness of anything in the British isles. Hence Mrs. Stowe's work is being severely criticized by the American journalists, and the truthfulness of all its more "sunny" representations of life and manners, absolutely denied. The book is already being read with avidity in England, and I presume that it will in Scotland also; a large portion of it being devoted to a most readable descant on the people and things of that land. The fact that the House of Peers has decided against the copyright of American works published in this country, will tend, no doubt, very largely to augment the sale of these Sunny Memories; for-asmuch as, instead of the price being kept up for a long period at the original cost of 12s., copies are now to be had for 28. and 1s. 6d. To the author herself the result will probably not be so favourable as if the copyright had been sustained. Those, however, who desire to benefit her, as well as interest themselves, will of course purchase those editions in which the author as well as the publisher has a pecuniary interest.

PROGRESS OF ULTRAMONTANISM IN FRANCE.

ON the 15th of June last, Pius IX. addressed to the superintendent of the college of St. Sulpice, at Paris-which is the highest school of Roman theology in France -a brief which is worthy of the most serious consideration, because it manifests, in a yet increased degree, the resolution to overturn all the rights and all the customs of the Gallican Church. The Pope, first of all, insists on the necessity of employing, in seminaries, only such books as are formally approved at Rome, at the same time renewing his censures against the Manual of Canonical Right, and the Theology of Bailly, which had been adopted, for many years, by the French bishops. Further, Pius IX. maintains that it is the most sacred obligation of the directors and professors of the seminaries to inspire their pupils with a tender love and profound devotion; that is to say, a spirit of pas

sive obedience "towards the holy-chair centre of unity, principle of ecclesiastical strength," &c. The Pope adds, that these professors ought to exclude and oppose, with all their power, not only theses posi tively condemned by the holy-chair, but even the doctrines, tendencies, and opinions which it has disapproved. Finally, the Pontiff clearly expresses the desire see the Roman liturgy adopted, without any change, either in its principles or forms, by all the seminaries and all the parishes of France.

Never, in any past time, has the Court of Rome dared to address such a document to the episcopacy of our country; she would have been afraid of calling forth the most energetic reclamations. During the reigns of Louis XIV. and his successors, Gallicanism was something, now it is nothing. The French bishops and priests idly abandon all independence, all spontaneity, and even the appearance of liberty; they throw under the feet of the Pope,

with disgusting servility, the rights for which their predecessors have so valiantly contended; they renounce even tendencies and opinions which would not be in perfect harmony with the pontifical chancery. What debasement! What would Bossuet say to this excess of submission, if he could rise from his tomb? With what manly indignation would he brand such ignomony on the part of the ancient Gallican Church! You recognize here the work of the Jesuits. These reverend fathers are, at present, the real masters of the French clergy; they everywhere propagate their ideas, and their maxims of passive obedience to the Papal chair. Let them continue to accomplish their mission! They are struck with a spirit of error and blindness. While believing that they are giving greater strength to Romanism by this complete servility to the Papacy, they render it more feeble among us, and Protestant ism will not complain of that. The French nation will never consent to be entirely and absolutely Romish; it is disposed to remain attached to the chair of Rome, but not to be totally subject to it; and, if the Jesuits succeed in causing Ultramontanism to predominate in the clerical body, the French will increasingly desert their priests. Let us await with confidence the dispensations of Providence; Popery will destroy herself by the excessive extension of her principle of absolute authority.

ROMISH SOCIETY FOR THE PROPAGATION

OF THE FAITH AT LYONS.

THERE has for several years existed at Lyons a society of Romanist missions, called "The Work of the Propagation of the Faith," or "The Propaganda." This

association is recommended by Pius IX., and placed under the patronage of M. de Bonald, Cardinal Archbishop, and Primate of the Gauls. It makes collections in all Roman Catholic countries. The committee has just published the amount of its receipts and expenses for the year 1853. This document is an interesting study in more respects than one.

The total receipts amount to 3,935,149 francs. Compare this with the receipts of Protestant societies. The British and Foreign Bible Society, for example, has, alone, received a sum surpassing that of the Romanist Society at Lyons; but that Society only ask subscriptions in Great Britain, while the Lyons committee address themselves to all Roman Catholic people throughout the world. If you put together the collections of the different

societies, Bible, Missionary, Religions Tract, &c., in England, Scotland, the United States, Germany, Switzerland, France, &c., you get an amount of, at least, 40,000,000 francs, or a sum ten times as large as that which is given by the whole body of Roman Catholics. These statistical facts have their importance and their eloquence. They prove that Protestantism, far from being dead, as the Jesuits so ridiculously pretend, possesses vigorous life, and makes more generous sacrifices for the cause of religion than Popery. "A tree is known by its fruits," said our Lord. In applying this principle to the present question, it is easy to judge whether Popery or Protestantism contains the greater number of liberal and devoted Christians.

Let us go further. In examining the amounts respectively contributed by Roman Catholic countries, we find that France has furnished nearly two-thirds of the whole sum. She has given 2,364,148 francs. Spain, Portugal, and even the Papal States, have sent only trifling subscriptions. The kingdom of Naples, and the rest of Italy, appears also in the lowest scale. This shows that they who have the nearest view of the Papacy, the Roman court, the cardinals, and the Italian monks, are not the most disposed to make sacrifices for the extension of their Church. The British Isles figure for the sum of 193,746 francs. Of this amount Ireland alone sends 143,431 francs. This is pretty well for the poor Irish Romanists, who have so often to stretch out their hands to the Protestant clergy. But how is it that the Roman Catholics of England, with Cardinal Wiseman at their head, who glorify themselves so ostentatiously upon their zeal and their progress, have contributed only 5000 francs?

Among the expenditures of the Lyons society, the Asiatic missions have cost 1,440,510 francs, the American 1,089,428 francs, the African 342,700 francs, the Oceanic 413,787 francs, and the European 936,120 francs. I know not why the Popish committee of Lyons expend more than 900,000 francs in Europe. Is it that there are Pagans in Europe? Do not the Romish priests in Europe everywhere receive a sufficient salary? It is probable that a large part of this sum is devoted to the sustaining of Jesuits and other Popish agents in Protestant countries. The disciples of Loyola proclaim aloud this maxim

that it is lawful, in order to facilitate what they call conversions, to give money to their pretended prosclytes; and I pre