Brunswick, amounted, at the date of our last despatches, to 21501., but a much larger sum was expected; and the Bishop of Nova Scotia had addressed a pastoral letter to the Clergy and Lay Members of the Church,' recommending a collection in aid of the endowment fund, in every parish and mission of his diocese. "Having taken these matters into our serious consideration, and looking to the great urgency and importance of the case, we have determined to appropriate a large portion of the fund remaining at our disposal, namely, the sum of 20,000l. towards the endowment of a Bishopric in New Brunswick. Assuming that 50001. will be collected within the Province, it will only remain for the Church at home to raise an equal sum, in order to complete this most desirable work. And we cannot refrain from expressing an ardent hope that the public at large, and especially those connected by trade or property with New Brunswick, will make a new effort to provide the required amount." After noticing the wants of other Colonies, the Report of the Archbishops and Bishops proceeds as follows: "We propose, first of all, to recommend to Her Majesty's Government, as soon as the adequate endowment has been secured, the erection of a separate Bishopric for the Province of New Brunswick." The foregoing extracts abundantly testify the great importance which the Heads of the Church attach to the erection of a Bishopric in New Brunswick. Nothing is now wanting for the accomplishment of this excellent design, but the comparatively small sum requisite to complete the moderate endowment which the Bishops consider necessary. The object proposed, and now almost within reach, is the planting of another branch of the Church of England among a population of British origin, which is every year increasing by the influx of emigrants from the mother country. That the colonists themselves anxiously desire to have a Chief Pastor of the Church resident among them, is evident from the contributions which they have supplied from their own very limited means for the due support of the Bishopric. It would be sad to think that these should prove unavailing for want of a brotherly cooperation at home. The Committee, therefore, confidently appeal to all who feel an interest in the welfare of the Colonies, and especially to every true-hearted member of the Church, for such liberal assistance as may at once remove the only existing obstacle to the appointment of a Bishop of New Brunswick. CHARLES LESLIE COURTENAY. JOHN LONSDALE. W. P. WOOD. JOHN ARTHUR MOORE. STAFFORD H. NORTHCOTE. MISCELLANEOUS. We have seen an interesting appeal in behalf of the Mohawk Indians, in a letter from a Clergyman, Mr. Saltern Givins, accompanied with testimonials, and a sketch of the history of the mission. Mr. Givins, and his clerical friends in England, belong to a theological party with which we have few sympathies; it is, therefore, with the greater satisfaction that we record our full concurrence with the object for which he and they are interested. The Mohawks are, it is well known, the noblest of the aboriginal races, and their sacrifices to the English interest have been of no ordinary character. By-the-bye, we are not a little surprised that this appeal should be needful, especially in the quarter from which it proceeds, for, if our memory serves us, the conversion of this very nation was the first-fruits of the labours of the Society for the Propagation of the Gospel, more than a century since; from which we always drew an argument in favour of the constitution of that Society as a missionary body, which is generally denied by the advocates of the Salisbury Square Society. It is impossible, we presume, that the Society for the Propagation of the Gospel have deserted their eldest child! Of the excellent sense and feeling of the Mohawks, and also as a favourable indication of Mr. Givins' love which could appreciate it, the two following extracts are a sufficient guarantee : "On one occasion, expostulating with an aged Indian on the want of industry among his people, he shrewdly remarked, 'Why, Minister, you are very unreasonable. When God made the world, He made a great many kinds of animals, but he taught them all different ways of getting a living. He taught the fox to range through the woods and live upon what he could catch. The beaver He taught to live beside the water; He showed him how to dam the river and to build a house, and to lay by a stock of provisions for winter. So He also did with different kinds of men. Now you cannot teach the fox to live like the beaver, nor can you make the Indian work and live like the white man. I have a farm, and could live by it; but when the season comes for game or fish, I must have some, and I am tempted to go and look for it, even to the neglect of sowing and gathering my crops.' "The following anecdote, recorded in American history, is not less a correct than affecting statement of the case of the Indian population of this continent: In the year 1789, the American General Knox gave an entertainment at New York to a number of Indian chiefs, sachems, and warriors. Before dinner, several of these walked from the apartment where they were assembled to the balcony in front of the house, from which there was a commanding view of the city and its harbour, of the East and North Rivers, and the island upon which New York now stands. On returning into the room, the Indians seemed dejected, their principal chief more so than the rest. This was observed by General Knox, who kindly asked if any thing had happened to distress him; 'Brother,' replied the chief, 'I will tell you. I have been looking at your beautiful city, the great water, and your fine country, and I see how happy you all are.-But then I could not help thinking that this fine country, this great water were once ours. Our ancestors lived here: they enjoyed it as their own in peace; it was the gift of the Great Spirit to them and to their children. At length the white people came in a great canoe. They asked only to let them tie it to a tree, that the waters might not carry it away. They then -said that some of their people were sick, and they asked permission to land them and put them under the shade of the trees. The ice afterwards came, and they could not get away. They then begged a piece of ground to build wigwams for the winter; this we granted. They then asked for some corn to keep them from starving; we furnished it to them, and they promised to 'depart when the ice was gone. We told them they must now depart; but they pointed to their big guns round their wigwams, and said they would stay, and we could not make them go away. Afterwards more came. They brought with them intoxicating and destructive liquors, of which the Indians became very fond. They persuaded us to sell them some land, and finally they drove us back from time to time into the wilderness. They have destroyed the game, our people have wasted away, and now we live miserable and wretched, while the white people are enjoying our rich and beautiful country. It is this brother, that makes me sorry."" Great, indeed, is the debt which we owe to this noble race: here, as elsewhere, our fathers have sown the wind, and we are reaping the whirlwind. Messrs. Herries are the Bankers who have undertaken to receive subscriptions. "DRUMMONDISM, or ANYTHINGARIANISM. The Rev. D. T. K. Drummond, who lately seceded from the Church of Christ in Scotland, is almost every day manifesting his utter want of principle and stability. The other day he gave £10 to promote the interests of the secession from the Presbyterian sect established by law in Scotland, and today we see it announced that he is to be present and take part in some proceedings connected with the Wesleyan religion in Edinburgh. What this unhappy man believes, or whether anything at all or not, it is as difficult for us as it is for himself to say."-Church Intelligencer. "ROMSEY.-It is gratifying to observe that the liberality displayed by the Vicar, the Hon.fand Rev. Gerard T. Noel, in the alterations recently made for general convenience and improved effect in the Abbey Church, is appreciated by his parishioners, and that, desirous to acknowledge their Vicar's interest in the noble pile which gives celebrity to the town, it is purposed to present to the church, as a thankoffering to the minister, two very handsome altar chairs and copes for the service. A nearly sufficient amount has already been obtained for the purpose."Hants Advertizer. TO CORRESPONDENTS. WE find that we have slightly misrepresented the Rev. Mr. Napper, on the subject of the comparative superiority of English to Greek in regard to the terms Regeneration and New Birth. Though there is no such distinction of names in Greek, Mr. Napper had argued that there are traces in the New Testament of a distinction between the things. THE CHRISTIAN REMEMBRANCER. AUGUST, 1843. On Heroes, Hero-worship, and the Heroic in History. Six Lectures. By THOMAS CARLYLE. London: Nickisson. Pp. 393. HAVING noticed this work when it first appeared, we are only drawn to it again by the early demand for a second edition, followed so closely by a new work of the same prolific author. If our readers are of opinion that we give an undue importance to the subject, in thus departing from our usage, we can but plead our settled conviction that, in this age of loose and shallow thinking, the works of Thomas Carlyle are eminently calculated to influence the veering opinions of young and old; and that, therefore, it is impossible to overrate their importance. They are rapidly circulated-they are widely read, and greedily-they are on the tables and shelves of Catholic and Sectarian-of scholar and smatterer. Churchmen cling. fondly to the hope, that even yet the voice of this new warrior may swell the battle-cry of the Christian ranks; and Dissenters, ever ready to make common cause with the enemies of the Church, find in him a present powerful ally, without inquiring too curiously into the precise nature of his religious tenets. So that, with the forbearance of one, and the gaping admiration of another, Carlyle is fast gaining an influence which, be it good or evil, will be long felt in every joint and muscle of English society. And doubtless, if earnestness and eloquence, working with the stores of a miscellaneous and unusual erudition, can alone entitle to influence, we cannot dispute his claim to eminence. But it shall be the aim of this paper to show that, in matters of more weighty moment, the whole philosophy of this writer is defective and unsatisfactory; that it would unsettle old things without settling new; that it will not brook the test of cool examination; and that when the quiet rays of reason have evaporated the froth of trope and metaphor, there is left to the student a worthless caput mortuum, of no use to soul or body. With this hope we shall try to place our selves in the position of firm, immovable critics, who are determined to try this book "on Heroes," on its scientific pretensions, not on its poetic; and to ask what practical gain or loss will accrue to our minds from adopting its views. The first mistake we notice (not the worst) is that of believing Hero-worship to be unbroken ground. "How happy," quoth the author," could I but in any measure, in such times as these, make manifest to you the meanings of Heroism, the divine relation (for I may well call it such) which in all times unites a great man to other men; and thus, as it were, not exhaust my subject, but so much as break ground upon it." (P. 3.) Hero-worship is, in truth, no new subject on which a thinker can break ground in these days. From Plato's Apology of Socrates, or earlier, to Lockhart's Life of Scott, or later, admiration of heroes has been a recognised element of human character. What are Lives of eminent Statesmen, Lives of the Poets, Pursuit of Knowledge under Difficulties, Books of Martyrs even, and Histories of the Church, or of Nations, but so many recognitions of, and appeals to, it? Nor can the honour of first exhibiting its developments in a scientific form be claimed so late as our times; for every ethical treatise is, or should be, an essay on the admirable or heroic in human character. Besides, the work before us, whatever its merits, does not number among them the systematic exactness which this claim would presuppose, as we hope to make appear in the sequel. The principle of admiration of the great in others is, in truth, an inseparable part of every mind, and greatest in the greatest. Whereever there appears a young intellect apparently active, but wholly destitute of this one thing, we may safely say it will never be great. Where, on the other hand, strong admiration of what is good and worthy develops itself in attempts at imitation, no matter how lame and awkward at first, there is much hope yet: the chief element of greatness is there, and the rest may follow. May not imitation of the great be, indeed, the God-sent provision for perpetuating truths that should live and actions that should not be forgotten? May it not be as much a distinct affection as pride or sexual love, and fitted to its distinct function as much as these? For when men perish and leave their work to others, it might reasonably be expected that the conclusions and cognitions they have wrought out and come at with toilsome watchings and sore trouble, would perish too; because they only, the inventors, had that love for them, that intense overbearing sense of their truth, which led them to push them forward, and to protect them from contempt, as occasion might arise. The next generation, it would seem, will only know them with a calm, scholarly, speculative knowledge, and acquiesce in whatever views about them are least troublesome: they must needs perish. But here begins the function of admiring imitation. Some young disciple, or faithful friend, when all men else would play the stepfather to the bequeathed charge, prefers the strong claim of admiring affection to be its cham pion and protector. Though the labour that produced the work was never felt by him, and he lacks, therefore, that endearment to it, still the labour-pains of the first, are not more infrangible chains of love than the adoptive admiration of the second, parent. And in this way the discoveries of the testator have often been to the faithful legatee the foundation of farther discoveries and as lasting reputation. Often the most faithful imitator at the outset has ended in being the least imitative and the boldest in original conception; because in him alone the seed sank deep enough to grow he alone had the digestion for such food as should be equal to the nourishment of a hero. The Plato that has given the world food for thought and study through two thousand years and more, began the world as an admirer and imitator of Socrates; and the future poet of Childe Harold (if Plato will forgive us for naming him here) lay hid in the author of a little volume of imitations of favourite verses, the Hours of Idleness, scorned of reviewers and neglected by the world. Nor is this law limited to intellectual prowess; if there had been no brave men before Agamemnon, there had been no Agamemnon neither; and in the highest matter of all, the religion of mankind, good men have, in all ages, begotten a progeny of good men, through this emulative admiration; and the martyr tied to the stake has been a picture preserved and cherished in many hearts, until it brought more martyrs thither. Moreover, as the principle is universal and indestructible, it must either be directed by competent hands, or it will misdirect itself. "Nature is not governed but by obeying her;" and contempt of one of her infallible laws will bring its own punishment. If religion, as taught, is barren of examples, is stripped to a scientific nudity, and left unrelieved by the clothing of historic legends-then she has lost her hold on the people in great measure she is no more popular. The appetite by which the soul takes hold upon her, (if one may speak so,) which the Bible is so benignly provided to supply, is ungratified; and it is not hard to see the end. From that time there begins to grow up quite another system in the heart of the people,with men for its saints and heroes-with the works of men for its imitable models, with the falls of men for its warning beacons. But what kind of men the chosen may be, none can calculate. When the clerisy of a nation have desisted from their labour, or fallen into a wrong method of doing it, what usurping teachers shall rise instead none can prophecy. Superstitious belief or lawless scepticism, the creed of Mahomet or of Thomas Paine; ascetic severity or unbounded indulgence; Pythagoreanism or Hedonism, the code of St. Anthony or of Thomas Moore, may have the best of it, according as there may be in those times men able to advocate the one or the other invitingly, and to kindle that glow of life upon it, the want of which has caused the shrines of a better wisdom to be deserted. The minds of men between twenty and thirty, it has been wisely said, determine what the mind of the age shall be-what it shall look like |