neither Greek nor Jew, Barbarian, Seythian, bond nor free;" or say with the apostle Paul, "Henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more.'

The Chevalier's references to America are not fortunate-scarcely kind. He alleges, that "American orators"—that is not a courteous phrase-"make a virtue of necessity," and contend for voluntaryism because they cannot accomplish nationalism in religion. Had the Chevalier been more familiar, than he appears to be, with the early history of New England, he would have known that the first settlers contemplated and set up national churches, and that it was the failure of the Establishment principle then that necessitated the present Voluntary system.

But we would, at the same time, entreat our brethren to observe the other points of our system which M. Bunsen censures, namely—our incapacity for appearing "as a great church communion,' and our subjection to the fanaticism of the pulpit and the pews. As to the former, the Independent churches have always had, by occasional communion, letters dismissive, and ordination services, greater unity and fellowship than has been supposed. But the formation of the Congregational Union of England and Wales ought to have rolled away our reproach. For the last fifteen years our Annual Assemblies have witnessed that we are "a great church communion," and at those solemn and joyous gatherings we have displayed greater practical catholicity than most national churches could exhibit. Eminent ministers of Christ from France, Holland, Belgium, Switzerland, Prussia, and other German states, from America, and other parts of the world, have met with us; and by their prayers and tears, their fraternal addresses and godly greetings, have shown that we, as a denomination, do stand before the church and the world as a living member of the mystical body of Christ. The other objection,-" that we fall into a mischievous servitude-the clergy under the fanaticism of a local congregation or its majority, the congre gation under the one-sided dogmatism of their preacher"-has force in it. Too often "this witness is true;" and that is the one great question which remains to be considered,-how far we can permit the advice of neighbouring pastors and churches, to preserve order, without hazard to our liberty? The Congrega

tional churches of New England have solved this problem, and we hope that their elder brethren in Great Britain will not permit this reproach much longer to remain upon themselves.

But though Chevalier Bunsen has permitted himself to speak of "the narrowness and absurdity of Independentism,' yet he holds opinions that almost qualify him to be a member of the Anti-State Church Association. Let the following extract, which must be our last, determine:

"We in no wise aim at a state church-that unfree inheritance of the later Roman empire and of the Middle Ages. A Protestant state church, according to our views, is then only possible when there is a church state corresponding to it; that is, when (as in Geneva, from the time of the Reformation, and for some centuries after, and in Sweden at the present day) state and church are actually commensurate, and cover each other." (So it was in New England.) "It is, however, difficult for such a state of things long to continue; at least whenever liberty of conscience is secured to the citizen, and religious feeling is lively. For the state church will oppress, with the weight of civil enactments made in her favour, other religious communities, or, at least, will not allow them to enjoy all their civil rights. First one element and then another of the religious life of the nation will thus be excluded, and the church herself at last become a lifeless machine of the state; at all events, in case of conflict with the state, she must be crushed. For, in fact, she can only be a clergy church; her connection with the nation is not an organic one, realized in synods of laymen and clergy, but an inorganic one, patched up by means of the authorities of the state, who are supposed, by an absurd fiction, to be the highest representatives of the church, though, perhaps, they do not even personally belong to her. A state church is, in fact, a dangerous political institution, because it is, or becomes, a political fiction, (which always partakes somewhat of the nature of falsehood,) and because, in almost every case, blood and violence attend its footsteps. When powerful, state churches persecute-as has been seen in England and in Sweden; when feeble, they are crushed by the tyranny of worldly men-as at present in the churches of the Pays de Vaud, where the laymen had no direct part in the legislation of the church except through the state. We do not then desire a state church."—pp. 50, 51.

We have not space to inform our readers what the good Chevalier desires for his beloved Prussia. But of this we feel pretty confident, that the application of the great principles he has propounded will eventually abolish, not only State Churches as they now exist, but also prevent the setting up of "a National Church" such as M. Bunsen has conceived, and the proposed details of which occupy the bulk of his volume, but which possess little interest for general readers.

J. B.

REVIVAL OF RELIGION.

THROUGH abounding mercy, the horrors of famine, which lately impended over these nations, are now removed; and Christian citizens, while borne down by a sense of the Divine goodness, are placed in a situation favourable to the survey of the spiritual condition of the empire. Nor is this the only favourable circumstance in our condition. During the last three or four years much has occurred to distract the minds not only of the masses, but of the churches, and necessarily to absorb them in the things of the passing world. Such things, doubtless, have all had a bearing on eternity, and they were, therefore, matters of pressing obligation; but their tendency, nevertheless, was, for the moment, in some degree, to turn aside attention from the immediate work of men's salvation. The all-pervading conflict of the Corn Question, Factories' Education Bill, Chapels' Bill, the intense struggle on the Minutes of Council, and lastly the Elections-these great subjects are now for a season all settled, and the nation will have rest, and with the nation, the churches, which, we trust, will be "edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost, will be multiplied." Now is the time, then, to build up the waste places of our Jerusalem; and it will be the wisdom of all denominations, with their utmost might, to set about it. The strength of Britain's piety is to be found in her Nonconformist churches. Throughout the whole heathen world they are the spring and soul of Christian missions. In the mission field, generally, the aspect of things is favourable; and we are by no means despondent with respect to the home churches. Among the bulk of the Transatlantic churches, too, the work goes well, with the exception of the Methodists, who, as well as in England, are suffering an extraordinary reverse.

Revival considerations, then, have largely regulated the preparation of this Number of the WITNESS. The whole of the first division is intended directly to bear upon the churches, in the hope that it may work in them a right feeling on the subject of their duties to a lost world. It comprises articles from the pens of godly men from nearly every section of the Protestant Orthodox Churches. The invaluable opening discourse is a condensation of the first, in

a volume on Revivals, published some time back by Mr. Collins, of Glasgow, by Rev. John Bonar, of the Free Church. Would it were indelibly engraven on the hearts of all our readers! We have ventured also to direct a very large portion of another division to the refreshment of the spirits of our ministerial brethren, on whom, under God, in all onward and heavenward movements, everything must depend. In connection with this momentous matter, we again crave attention to the all-important work of Mr. James,-THE EARNEST MINISTRY, the second edition of which, we rejoice to see, is already called for. This is one of the best signs of the times.

AMERICAN METHODISM.

"THE decrease of Methodists within the bounds of the New York Conference has been so great that a day of fasting and prayer' has been appointed on account of it. One of their bishops stated in a recent address that there had been a falling off of two thousand members in the New York Conference in one year; and in the 'whole Connexion' a falling off of fifty thousand within the same period! He also called attention to a most extraordinary state of things in that communion. He is reported in the Christian Advocate to have said as follows:

"Our rules required of members received into the church that they be subjects of experimental religion; yet it is the practice in more than half the church to receive persons who have not experienced a change of heart: and there are probably not less than fifty thousand persons whose names on the church books have the letter S attached, to denote that they are "seekers," and not believers.""

Such is the statement of one of the most respectable of the New York Journals. This "most extraordinary state of things" confirms to the very letter, with respect to America, the article in the WITNESS for last January, which excited so much displeasure in certain quarters. From given data we argued in behalf of certain tendencies, and here is proof incontrovertible of the perfect soundness of our conclusions. But between Transatlantic and British Methodism there is, according to the above cited bishop's testimony, a most vital difference. By the former a profession of faith is required in order to admission; by the latter, only "a desire to fles

from the wrath to come, and be saved from their sins;" and yet in the teeth of this momentous apostolic tenet, 50,000 men avowedly unconverted have been received to communion by "more than half the American Methodist church," a church comprising far above 1,000,000 of members! What infatuation! What culpability! Truly it is time for that church to seek the Lord; but let" fasting and prayer" be accompanied by repentance and reformation, and a conscientious adherence for the future, to Apostolic principles.

ENGLISH METHODISM.

THE Returns made to Conference in August proclaim a decrease in Great Britain and Ireland, as compared with last year, of no fewer than 5,002 members, and an increase on foreign stations of only 253. The fact, it is stated, is explained partly by extensive emigration in Cornwall; but this, while an important circumstance, is not the whole. The truth is that Conference Methodism has of late years suffered sad reverses in that quarter, as the following figures will demonstrate. Cornwall numbered,

24,759 members.

24,030

21,467

In 1842 In 1845 In 1847 There is another and far more powerful cause of failure than emigration to Cornish Methodism, -the unhappy controversy on the subject of Temperance, through which Conference has lost a large number of valuable members. It thought proper not only to close its chapels against Temperance meetings, but also to interdict its ministers from advocating Temperance principles. Large secession followed, and hence arose the "Teetotal Wesleyan Methodist Society;" having, according to a Correspondent in the Wesleyan, its branches in most parts of Cornwall, and acknowledging none as members unless they pledge themselves to abstain from all that can intoxicate. They number now about three or four thousand in Cornwall. While the act of the Conference was clearly ill-advised, the course of the seceders is much to be regretted. Here is a new condition of fellowship-a condition wholly unknown to the Apostles, and a condition which would shut out nineteen-twentieths of the most intelligent, devout, and spiritually-minded Christians in England. This is not the way to advance the cause of sobriety. According to the Watchman, "After all the explanatory circumstances stated, and various others which were incidentally referred to, it was felt by the Conference that

there was much in these Returns calling for deep humiliation before God, and earnest prayer for that richer and more general outpouring of Divine influence, which, if granted, would be sufficient to overcome all counteracting circumstances, and to turn again upon the Connexion the tide of general prosperity."

The matter, then, stands thus: last year there was an increase of 690; this year there is a decrease of 5,002. Let these facts be considered in connection with the discussions of the WITNESS during the previous months of the present year, and let the reader say how far the facts fortify the argument. Let it be remembered also, that this is the result of the labours of a year, in which, from various causes, the temptations have been very strong to ply every means, and exert every power, to the uttermost, to make the most of things in the way of increasing members, and not only to sustain, but to improve appearances. This is at all times a temptation which attaches to Methodism, and fully to resist its force requires much godly jealousy and much How far the high-principled determination. said temptation has, during the past year, been resisted, or has triumphed, we pretend not to say; but, at any rate, all efforts have failed; the matter of decrease is a question of arithmetic an absolute decrease of five thousand members!. Taken by itself, such an event is far from yielding us joy; it fills us with the deepest grief; but viewed in connection with the spirit and the proceedings of the Conference, both at home and in the Colonies, it is somewhat modified. If such events shall at length materially contribute to force on reform in the government, and to purify the fellowship, of Methodism, the loss will in the end be compensated; but appearances, we confess, are far from hopeful. It was but the other day that, at the grand Yorkshire Conservative banquet, the Rev. John Maclean, a great name in the ranks of Methodism, made an elaborate speech on the toast of "Church and State," in the presence of a number of clergymen -a speech which may well fill the enlightened, liberal, and patriotic portion of the Wesleyan community with shame, sorrow, and indignation. That speech was such as must have been marrow to the souls of the most bigoted Church-andState men in England; a speech which most fulsomely and most flagrantly glorified the Established Church at the heavy expense of truth and righteousness, patriotism and philanthropy; and closely identified with it Wesleyan Methodism, in its spirit, affections, principles, and operations.

THE CLAIMS OF LONDON.

THE population of the Metropolis is increasing at a rate wholly incredible to men not conversant with the subject, and the increase of human habitations goes on, of course, in a corresponding ratio; but it is much otherwise with respect to spiritual provision. In the former case the demand creates the supply, but it is not so in the latter. The erection of houses of worship bears no proportion whatever to the erection of dwelling-houses. The cause is clear. Spiritual provision can only be supplied by spiritual men -a fact which seems, in London, to have been very generally forgotten by Dissenters. The only party at all awake to it is the Church of England; whose erections, as to site, style, and number, do them great credit. This subject peculiarly affects the Congregational Body, since they have a stronger hold on the Metropolis than any other Christian denomination whatever. The chief strength of Dissent there is unquestionably among the Independents; and hence their responsibility, to which they do not seem by any means to be duly alive. There is among them, and all other classes of Dissenters, a strange want of consideration on the subject. How the gospel is to be diffused in London, on New Testament principles, appears never to have taken hold of the mind of our city and suburban churches. This great thing has been left to be provided for by chance, by providence, by wrathful strife, or by amicable secession. It can be properly effected, as a rule, only in one of four ways: by an individual, an association of individuals, a church, and an association of churches. Great things have been done for London by an individual. But for the late Mr. Wilson, Hoxton Chapel, Claremont Chapel, Tonbridge Chapel, Paddington Chapel, and Craven Chapel, would have had no existence. What additions were these! From the loss of a good we may best estimate its value. Were these spacious and commodious chapels, with their noble and useful churches, now to be withdrawn from the Body, how great would be the blow to the Congregationalism of London! Something valuable has also been done by an association of individuals. The Metropolis Chapel Building Association has effected great good; but for that body, York-road Chapel, Westminster Chapel, and Park Chapel had never been erected, while Albany Chapel and Clayland's Chapel would both have been lost to Independency, and perhaps to the gospel. This Association deserves the highest praise.

Here, then, the record ends. Hitherto neither

churches nor associations of churches have done anything in this direction; but if aught more is to be effected, it must be by them. There is no probability of a successor to the admirable Mr. Wilson; and the Chapel Building Association, from having been so unworthily supported, in achieving what it has so nobly effected, has exhausted its limited resources, and it is not likely to proceed much further. What then is next to be done? The churches can no longer go on as they have done, without a culpability which it is frightful even to contemplate! The path of duty is open; the remedy is of easy command and ready application. The whole body of Independent churches ought, without delay, to form themselves into a Building Association, each church giving annually two collections, say on the first sabbath of the year, and sending two of their members to form a Board of Directors for the work of building chapels in and around London. Connected with the Congregational Board there are 109 churches; the collections from these would produce, at the least, £1000, and annual subscriptions to the extent of £1000 more might very easily be realized. By this means one substantial chapel might be erected, annually, at an average expense of £3000, leaving on each a debt so moderate as to be easily manageable. This rate of progress is far from satisfactory, but even this cannot be thought on without delight. The Baptist and Methodist bodies ought to adopt a similar course. We shall return to the subject.

MORAL CONDITION OF THE METRO

POLIS.

IN connection with the immediately preceding article, we beg to call special attention to a pamphlet just issued, entitled, "The Power of the Press: is it rightly employed? Facts, Inquiries, and Suggestions, addressed to the Members of Christian Churches." Published by Partridge and Oakey. The author of this most startling production, who is known to us, is a member of the London Press,-a man of talents, piety, and active philanthropy, thoroughly conversant with his subject, who has here rendered no ordinary service to the cause of religion and patriotism. Having been favoured with a perusal of the manuscript, we not only recommended but pressed its publication; and we now urge our ministerial and educated readers, without delay, to procure and ponder it. It reveals a state of things which makes the ears tingle, and the blood run cold.

Memoir of William Knibb, Missionary in Jamaica. By JOHN HOWARD HINTON, M.A. 8vo, pp. 562. London: Houlston and Stoneman.

THIS is a valuable addition to our Missionary Biography. It particularly portrays the character of the class of men required for the efficient working of Colonial Missions, especially in the West Indies, where the planters and the legislatures still require to be watched, and occasionally bearded, if not also dragged before the British Parliament and the British Public. This volume is eminently adapted to implant in the heart of its reader the love of freedom and the love of man. The spirit which pervades it is that of vigorous Christian manhood. The character here presented is a fine specimen of the middle-class Englishman, -robust, generous, brave, ardent, active, humane, and patriotic. A man, richly adorned with all these virtues, appears, as in a truthful mirror, from the beginning to the end of this most interesting volume. Mr. Hinton, as usual, has done his part ably, faithfully, and fearlessly, according to his best judgment. The infirmities of religious biography have but small place in this work; the air and manner of the writer is alternately that of a witness and of a judge, rather than of an admirer and panegyrist. It strikes us that the memory of the deceased owes very little to his biographer's bounty; and yet that, taken as a whole, there is no great reason to complain of his injustice. A little more warmth would perhaps have been in keeping with his subject, and have been readily forgiven by the multitudes who were wont to hang with rapture on the lips of the missionary philanthropist, as he thundered against the oppressors of the African race. Were we not convinced that it is a work of supererogation, we should earnestly commend the volume, which will long perpetuate the memory of the deeds of one of the best men and most distinguished missionaries of modern times, and one of the greatest benefactors of the slave that ever trode the shores of the Western Indies.

Memoir of William Yates, D.D., of Calcutta. With an Abridgment of his Life of W. H. PEARCE. By JAMES

HOBY, D.D. 8vo, pp. 480. London: Houlston and Stoneman.

To

No two spheres could be more unlike each other than those of Knibb and Yates; and, as was meet, there is a corresponding dissimilarity between the men. have transposed them had been to rob them each of more than half their honours, by reducing their usefulness to narrow dimensions. Yates was born to conquer dialects, and Knibb to give battle to bad men. Their biographers, too, not inaptly represent themselves: the one penetrating, blunt, and resolute; the other judicious, amiable, and pliant. These things are as they should be; "every man in his own order." The Narrative of Dr. Hoby is clear, calm, instructive, and interesting. It was our privilege to class William Knibb among our most valued friends; Dr. Yates was known to us only through his meritorious labours and general reputation. Now, however, he stands forth in the fulness of the stature of a matured and richly-gifted servant of the most high God, showing the nations of the East the way of salvation. He was clearly a man in all points worthy of that noble trio,-Ward, Marshman, and Carey, with whom it was his high honour to be associated. Although cut off at the early age of fifty-two, he left not the world till he had executed stupendous monuments of his talents, learning, and laborious piety. He translated the New Testament into Hindusthani and Hindí; the whole Bible into Bengali; the New Testament and a great part of the Old into Sanscrit; and in addition to all this, he wrote a variety of useful works in a variety of languages. The Narrative does great credit to Dr. Hoby, and will be read generally by intelligent men with reverence for the character and admiration of the labours of William Yates. The value of the volume is enhanced by the addition of an abridgment of his Life of the excellent W. H. Pearce.

Napoleon Buonaparte: Sketches from History, adapted for the Young. Tract Society.

A THRILLING narrative, conducted to a just conclusion. Such books as this greatly conduce to the formation of right opinions on the subjects of war and greatness.

The Doctrinal Puritans-Howe and Hall. Two Vols., 18mo. Tract Society.

THE best portion of two of our best writers.