well as a "labour of love." The seed sown may soon appear; the blessed effect of your Sabbath labours may soon reach your ears, and fill your heart with joy. Or, should it be otherwise, should it always appear to you that you have been doing nothing more than "ploughing the rock, and sowing the sand," faint not under the apprehension that you have laboured in vain, and spent your strength for naught, rest assured that your humble efforts and instructions shall be openly acknowledged in the presence of an assembled world; that your Lord and Master will thus address you, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." W. M. REMARKABLE DISCOVERY IN NORTH AMERICA. "The Scotch Secession Church of Canada is separated from the Free Church by the mare magnum of Social Infidelity."-DR BURNS. THE Rev. Dr Burns of Canada West, has been distinguished, so far as our recollection of him extends, for two things restless activity, and looking at every thing through a very formidable pair of spectacles. When in this country his labours were diversified beyond number, and his movements erratic beyond description. His pen, his tongue, his locomotive feats pretty nearly realized one's idea of the perpetual motion. He wrote so much that it would have been believed that he rarely quitted his own house, had he not been seen perpetually diving into other people's habitations. Nor did he confine himself to the good town of Paisley; he made excursions throughout the length and breadth of the land, and always felt strongly drawn towards our larger cities and our universities, when pulpits fell vacant and chairs were to be won. He did not, however, in the course of his perambulations, stumble on any geographical or physical discovery of creek, and peer into every forest. Not a shanty will escape him. And the accounts we have been hearing of him ever since his departure, have confirmed us in our expectations. His life, on the other side of the Atlantic, has been one ceaseless round of action. His family and congregation are in Toronto, but he himself has no resting-place. The first time you ask for him at Ontario Terrace, you are told that he has left for Owen's Sound, and the next that he has gone to the Ottawa. Not long ago his church took fire and was reduced to ashes; and no doubt many of the warm-hearted, christian people of the city sought for him, to sympathize with him under the calamity. But the Doctor had put on his seven-league boots, and while Knox's Church was burning, was in Nova Scotia, holding on his way through the woods of Pictou, or along the banks of the Shubenacadie! From all this it is evident, that if discoveries are to be made in North America, Dr Burns is the man to make them; nay, we are informed in a late "Toronto Banner," of a signal instance of his success. that there has existed in Canada for some time back, although they are not natives of the country, a small but very remarkable tribe, whose pe It appears culiarities it is not easy accurately to depict. Their chief characteristic is, that their appearance and character as a body, are the very reverse of what they are as individuals. Taking them one by one, they are as comely in their appearance and proportions as the Doctor himself—and this is no small compliment-and as religious as the generality of Freechurchmen; but taking them in the mass, or when assembled together to transact business as a community, they are a parcel of the most unsightly and execrable infidels that can be imagined. Now there is something very shocking in all this, and as it was quite a possible thing that ignorant and simple-minded emigrants might fall into the hands of these monsters, it became a matter of no small moment to ascertain their location. Well, it happened one day that our Doctor found himself-the exact latitude and longitude we are not able to assign-on the margin of what he supposed to be one of the known lakes of the country, but which proved, on examination, to be a great and hitherto undiscovered sea. Its waters were dark, stormy, impassable; but what especially surprised and amazed him was, that, on applying his telescope to the scene, he descried on the other side of the waters the encampments of the nondescript tribe to which we have adverted. Here was a glorious discovery; and, returning home, he anxiously awaited a fitting opportunity for divulging the secret. The opportunity came; and at the laying of the foundation stone of his new place of worship, he announced it. What was the result? Strange to say, the tidings excited only feelings of indignation. A few boldly protested against the whole story as a fabrication and an insult, declaring that there existed no such " mare magnum of social infidelity," and no such tribe as the one represented as inhabiting its further shore. And the great body of the NO. I. VOL. II. people at once gave in to this opinion, on being told that the monster tribe dwelling beyond this fearful sea were none other than the men with whom they were every day coming into contact; some of whom were their most attached friends or acquaintances, and were regarded by them as equal in intelligence, courtesy, and piety, to any in the province. On learning all this, our first exclamation was--Alas for poor Dr Burns! he is being made to pass through the ordeal which all great discoverers have been doomed to undergo. So was it, for example, with Columbus; or, to come nearer home, so was it with our own Bruce. At first no one believed him; but now his memory will be cherished as long as the Nile continues to flow. In like manner may we not hope that erelong Dr Burns' credit will be vindicated, and his name remembered as long as the "great sea" he has discovered shall lift up its dark and multitudinous waves? But, figure and ridicule aside, it is melancholy to know that such a man as Dr Burns, in addition to all the acts of unkindness previously shown to our brethren in Canada, should, on so public an occasion as the laying of the foundation stone of his new church, have seized the opportunity of damaging, so far as his unbridled tongue could damage them, the interests of the Colonial United Presbyterian Church. "The Scotch Secession Church of Canada," he informed his audience, was separated from the Free Church by the mare magnum of social infidelity." Now, what is the meaning of such magniloquent phraseology? Our system as voluntaries, is said to involve social infidelity. In what way? Is it by seeking either to make men infidels, or to retain them in a state of infidelity? No; it is simply because it does not allow men or governments, when engaged in the manage 66 Б ment of secular and political affairs, to intermeddle (it being understood that it is their duty at all times, and in all things to act under the influence of Christian principle and motive) in sacred things. Is there infidelity here? We wist not. And yet Dr Burns, playing upon words, will hold up his hands in horror and say True, you voluntaries may convert all the subjects of a nation; but still, unless there be a formal recognition of Christianity on the part of the powers that be, that will not be a converted nation. A nation of holy men is very far, he assures us, from being the same thing as a holy nation. The whole subjects of a kingdom may be individually the children of God through faith that is in Christ Jesus; but yet, upon the voluntary principle, as a kingdom they will constitute an infidel, godless mass. What arrant trifling is this! It is worse than trifling; it is insulting, and most unchristian is the use that is made of it. We entreat Dr Burns, for his own sake, and for his companions' and brethren's sake, to set a watch before his mouth, and to keep the door of his lips. There is too much to be done in Canada, to allow of the evangelical agencies that are at work to be divided and weakened in the way in which he is seeking to divide and weaken them. We tell him advisedly, that he has already done more mischief in Canada than he is ever likely to repair; while we admit, that even his folly is being overruled for good. We are glad to find, that since this melancholy explosion of feeling, the Free Church across the water, and the United Presbyterian Church, are drawing more closely together than before. "The Lord reigneth." P. THE INFANT'S DEATH-BED. LIFT the veil that shades his cradle; Lo! the couch of restless anguish, Rests a faint and placid smile. Lovely, e'en in death, my baby! That soft smile, that aspect meek; Beauteous still the pallid roses, Which bestrew thy faded cheek. Still'd the pulse's feverish flutter; Never more shall day's warm radiance All unheeded and unheeding, Cold this cherish'd form shall rest; And the crumbling grass-clothed hillock Rise above that tender breast. For thy playmates' busy murmur, Active sports and noisy glee, Notices of New Publications. POSTHUMOUS WORKS of the Rev. THOMAS Thomas Constable: Edinburgh, 1847. In this posthumous work the character of its distinguished author is presented under a new phase. As hitherto seen by the world, he has been known as the most powerful of modern preachers, as a zealous philanthropist, and as an eminent ecclesiastical leader in the church to which he belonged. What we remember of the illustrious dead was his "marvellous oratory" in the pulpit, and the fruits of his luminous imaginative and elaborate pen in works prepared for the press. Of these, it is only just to say, that along with the power, the splendour, and the originality which sustained to the last the unrivalled reputation of their author, there was an increasing mannerism of style and reproduction of favourite ideas, which, detracting from the freshness, detracted in some degree from the enthusiasm with which every paragraph from his pen, and every sentence from his lips, were read and heard by impatient thousands in the noon of his greatness. Less or more, this pertains to what is human, and does not sensibly diminish the reverence and admiration with which we regard Chalmers' honoured name. We have in the work before us what must be deeply gratifying to every one acquainted with his genius and labours-the author in his undress,-sitting down with the Bible in his hand, to receive and apply to himself its lessons with the unquestioning docility of a child. His design was so far expository, that he put on record the difficulties that were suggested to him, and the explanations which appeared to him the most probable and satisfactory; but investigation and speculation, and even exact interpretation, were not his primary objects. His main design was to imbue his own mind with the truth, and spirit, and practical wisdom, and comforts of the word. As an example of reverence for the book of God, his whole exercise is most instructive. His longings were towards the testimonies of divine truth; his very heart, as he quotes in reference to himself, was ready to break through the greatness of these longings; and the course he took was certainly that which piety is taught to regard as the kind of research which God will bless for establishment in the truth, and profitable experience of its unction and efficacy. The style corresponds with the subject of the volume. There is nothing laboured-all is direct and simple-an artless, undisguised revelation of the workings of his intellect and heart. This volume consists of two parts; the first, Sabbath Exercises; the second, Daily Scripture Readings. We give a specimen of each : "December 20.-As there is so much power ascribed to the truth in scripture, let it be my frequent exercise to summon this one, and that other, truth into my mind, and with care to have a correct apprehension of it,-dwell upon it simply as it is. And let me here record my experience, that of all the Bible truths taken together, there is none which tell more pleasurably or more powerfully upon me than the work of Christ in the room of sinners, as their substitute and their surety --and that not only in the way of peace; but sure I am, that when thus occupied, I feel on the firmest vantage-ground for the vigorous, and cheerful, and prosperous prosecution of the service of God. markably accords with the pre-eminence This experience regiven to Christ in his mediatorial offices through the whole of revelation, and justifies the saying of Paul, 'I am determined to know nothing among you, save Jesus Christ, and Him crucified; and so also of the expressions, Christ, the power of God,' Christ, the wisdom of God,' 'the Cross of Christ, through glorifying in which, the world is crucified unto me, and I unto the world.' Let me conform myself more and more unto the mediatorial economy of the gospel. Let my fellowship be with the Son as well as with the Father. Let me live a life of faith in the Son of God, and test the efficacy of Bible sayings by acting faith upon them, or cherishing the apprehension of these sayings, along with a sense of their trueness. Ŏ, my God! let the word raise me above the world. all, let me be sanctified thereby; and may Let it dwell in me richly in all wisdom. Above realise this living evidence of its perfection and its power, that I am thoroughly furnished by it unto all good works. 66 I February 28.-I am now reading Williams on Divine Equity and Sovereignty. He makes no reference to Leibnitz, though I think his system is substantially the same. I trust that I read it with impression. His views encourage the fostering of every good desire and purpose, and the confident forthputting of all our activities in the divine life, seeing that God is represented as honestly intent on the salvation of all who will; and there is no adverse decree in the way of our sincere endeavour to be, and to do, what He would have us. They also put us in the right attitude for that moral victory after which we aspire the attitude of entire diffidence in ourselves, seeing that nothing but defect and infirmity attach to the creature; and of entire confidence in God, from whom cometh down every good and perfect gift, and by whom alone strength can be perfected in weakness. These views of Leibnitz and Williams I hold to be of great value in theology, both as subserving the vindication of God and the practical guidance of man. I desire henceforward to look on myself as nothing, that the power of Christ may rest upon me, and that I may realise the joyful experience of the apostle, who, when he was weak, then was he strong. O God! I would turn unto Thee, do Thou turn unto me; begin the good work, and perfect that which concerns me. "March 6.-The discourse of one of my own students (Mr G. M.D.) and Williams' book together, have had an enlightening and confirmatory effect on me. I feel more the perfect freeness of the gospel; and obedience as the necessary result of our prior relation to God, after the impediment to our walking together had been removed. O my God! let me obtain a speedy adjustment of this great question. Let me believe thy testimony respecting Christ, and have the peace and joy of thus believing. Let me feel both the relieving and the regenerating influence of faith. I am exercised with anxious thoughts about the security of my temporal interests. Let me know what it is to rise above this sore degradation, and to devolve all my interests, both for time and eternity, upon God. In particular, let me lay hold of the imperishable riches offered, and that freely, for my acceptance in the gospel. And I do enjoy, at times, a glimpse of the elate tranquillity and superiority and exemption from this world's cares, which such a commanding anticipation as this would confer upon me.' "Numbers xxii. 9-20.-It may seem strange that God should hold converse with one of so questionable a character as Balaam. But we are no judges of this. He held converse with Abimelech and Laban, and with the Prince of wicked men himself. He is represented as holding converse in the book of Job. The first reply of Balaam to the messenger looks well; though, even in it, there may be detected the embryo affection which misled and ruined him. He does not say peremptorily I must not and cannot go; for God has positively forbidden it; but that God had not given him leave, as if the leave might afterwards be gotten, but not yet. Baalak and his messengers seem, at least, to have acted on this imagination; for they sent him a second message; and then it is that Balaam makes more distinct betrayal of the wrong affection which lorded over him, though yet struggling with a principle which vented itself in the utterance of a strong and righteous determination. But why did he make a second attempt on the mind and will of God, as if he had not expressed himself before in a way the most absolute, and which ought not to have been made the subject of a second experiment? And the result was, that God gave him the leave he was evidently so much set upon. This might seem strange; but it accords with God's ordinary moral dealings when questions of conscience and duty are in agitation within the breast. He leaves men at length to their own heart's lust. How frequent is it, for example, that men will flatter themselves with the resolution of acting uprightly in given circumstances of temptation, yet feel irresist ibly drawn to adventure themselves among the circumstances, and to give their presence to the scene where temptation is going on! "Numbers xxii. 21-35.-The kindling of God's anger because Balaam went, seems to warrant the hypothesis, that when God gave him leave, he did so in the way of permission only, but without the sanction of any order, and so as to leave himself responsible for the promptings of his own perverse inclination. And certain it is that the accordancy is still kept up between the natural, or ordinary process, and the actual recorded process in the doings of Balaam, however much the miraculous interposition of God had to do with them. God, who resists the proud, was displeased at the presumptuous movement of Balaam towards the scene of temptation, even though he should have been honestly and confidently resolved to stand his ground against it. The struggle with his ass tested the strength of this, his perverse and wrong inclination. This part of the narrative, so much the jeer of infidelity, is referred to by Peter when he speaks of the dumb ass rebuking, with man's voice, the madness of the prophet. Balaam still persists in his wish to go, and evinces the operation of it, notwithstanding the confession of his own sinfulness, by submitting it as a question to be determined by the angel whether he should go or not, instead of at once, and on his own proper movement, doing the clearly right thing, which was to return and keep out of the way of evil. The renewed leave he got, is still most strikingly analogous to the progress of a corrupt will under the influence of self-deceit, when the mind gets more set than ever on some alluring object of temptation, though with the still remaining purpose of holding fast one's integrity when the encounter comes." 99 DISCOURSES by the late Rev. Andrew Tod, Balerno; with a Memoir of his Life, and an Appendix, containing an Account of the Illness and Death of his Eldest Son. Edinburgh: W. Oliphant & Sons. THESE eminently judicious, scriptural, and pious Discourses, though labouring under more than the usual disadvantages of pos thumous publications, owing to the difficulty with which the author's manuscripts were deciphered, are highly creditable to his talents, and show him to have been a scribe well instructed unto the kingdom of heaven. We know of few volumes better adapted than this for being useful to those whose hearts are softened by adversity or bereavement. Its whole tone is in keeping with the feelings and impressions which befit a scene of mourning and distress. It brings the reader, as a listener, into the chamber of death; and, as he hears the utterances of triumphant hope with which a man of God anticipates his dismissal from his earthly labours, and marks the peace with which the young disciple leans on Christ as he passes through the dark valley, he is placed in the very circumstances which are most appropriate for reflection on "the death of the upright," ""the redemption of time," and "the |