light of Christianity underwent an obscuration. The mystery of iniquity had begun its work; and, from various causes, the existence of Christianity was brought into imminent peril. Numerous hordes of barbarians, in rapid succession, assailed and established themselves in the various countries subject to the Roman power, and ultimately in Rome itself. They very generally embraced the religion of the vanquished; and thus the Goths and Lombards in Italy, the Vandals in Spain and Africa, and the Franks in Gaul, received Christianity. Their old errors were speedily exploded, when placed within the reach of the Christian light and influence.

Still the greater part of Europe, occupied in general by races distinguished for physical and mental power, remained in heathen darkness and barbarism; and the work of their evangelization was one scarcely less important and wonderful, than that which was effected in the earlier ages. In the second period to which we have made reference, the Irish, the Scots, the Saxons in Britain, nearly the whole of Germany, the Sarmatians or Poles, the Danes, the Swedes and Norwegians, the Muscovites or Russians, were gained to the Christian faith ; and we may state that, with slight exceptions, the power that mollified and subdued the minds of these untractable barbarians, whom the power of Rome could never awe, was the power and action of mercy, benevolence, and love. Wherever religious houses were established, the work of charity and kindness formed a principal object of ministration. The prevailing religious genius of modern times would have appropriated such funds to the maintenance of additional ministers, or to increase

*

*The Saxons in Germany, after sustaining repeated defeats from the Emperor Charlemagne, embraced Christianity as one of the conditions of peace, about anno 800.

the stipend of those already existing ; and thus to extend the lesser, would annihilate the greater; and in fact, as events have fully proved, the only power that can rapidly and irresistibly advance the influence of Chistianity upon the earth.

Subsequent to the time to which we have been referring, the only country in Europe still unchristianized, was Prussia; and the work of its conversion was allotted to the Teutonic Knights, who employed for that purpose an argument that could neither be evaded nor resisted-the power of solid steel. From a Master of that order has arisen the illustrious house of Brandenburgh, the present reigning family of Prussia.

1. A review of these events, embracing the conversion of at least ten considerable nations, and the overthrow of their previous superstitions, is important, as indicating the existence of a permanent propagative vigour and energy in Christianity, to the period of nearly one thousand years after its first publication.

2. It manifests the vitality and power of the principle of charity and beneficence, which thus, amidst many disadvantages, errors, and ignorance, nevertheless so signally maintained the credit and reputation of Christianity.

3. We perceive that the Protestantism of modern Europe contrasts most unfortunately even with the regenerate Christianity that then existed; and the " great fact," that during three hundred years of its existence, not one considerable nation in any part of the world has embraced Christianity by its instrumentality, is a decisive proof of the general inefficiency of the means that have been used for that purpose, and that the work of charity and love is "a more excellent way,' and one of infinite greater power, than the verbal and intellectual exhibition of doctrines on which, as a means, Protestants have too exclusively relied

for the diffusion of the faith of Christ, 1 Cor. xii. 31.

That daring spirit in whom the reformation originated, was not destined to any wide extent to direct its future progress. The somewhat anomalous tenderness he manifested for many of the relics of Rome, with the exception of the Anglican church, was not participated in by the leading spirits of the reformation. Calvin must be regarded as the principal framer of the institutions of Protestant Christendom. The institutions he originated have been received by the Protestant States of Switzerland, by the reformed churches in Germany, (including for many years the royal family of Prussia,) the Protestants of France, the United Provinces of Holland, the kingdom of Scotland, the Nonconforming churches in England and Ireland, and the majority of the religious population in the United States of America.

Two great peculiarities present themselves to our view in contem

plating this widely extended system. 1-Its system of ministration. The equalizing principles of the reformation-the diffusion of letters and education that marked that agethe spirit of free inquiry, generating in every Protestant country a large amount of intellect-the free access to the divine word the practice of the original churches; in short, every circumstance of the reformation called for a liberal and extended system of ministration. And yet the system of Calvin was more restricted and exclusive than that of Rome. The monastic orders of that church possess ed, in common with the regular clergy, the authority to teach; and these orders were widely diffused throughout Christendom. Calvin's authorized minister, on the contrary, became the only fountain of religious instruction to the people.

2-Its system of subscription.

In a majority of instances Calvin's minister became the principal, and in

very many cases the exclusive proprietor, of all the available ecclesiastical funds. By this proceeding, contrary as it was to the Papal as well as the primitive practice, the power of the reformation was paralyzed, its progress was arrested, and its moral influence reduced even below the level of old Rome.*

From that time to the present Protestantism has but feebly and equivocally expressed the genius of true Christianity.

The consequences arising from such a system are what might have been predicted from its peculiar organization. With a very considerable scope for theological disquisition and inquiry, and a very inconsiderable one for the expression and action of the great

The report is important, as exhibiting the tendencies of modern Protestantism in one of the most popular and vigorous forms it assumes at the on stronger grounds than those commonly enterpresent day. Opposed as we are to Popery, even tained by Protestants, we would nevertheless yield to its members and to their activity, the judgment, not only of justice, but of charity.

From this account it would appear

1. That the Catholics of Scotland are in the

habit of contributing to a considerable extent to the relief of the poor.

2. That the Protestantism of Scotland has failed in its duty in this respect; otherwise, in a country of such strong anti-papal tendencies, it is most evident that the exertions of their

opponents would have been neutralized.

3. After thus tacitly admitting that even Catholics are in some matters of great importance in the eyes of God, better men than they are themselves, they affect an earnest desire for their expulsion from the Scottish soil.

4. In the case of their succeeding in that endeavour, it might not be improper to require them to enter into recognizances to furnish themselves a continuance of that relief which their opponents have administered, or else it must be admitted that the great cause of humanity will have suffered by their expulsion.

uniting and reconciling principle of charity, the true balance of the Christian system, was disturbed, and its equilibrium lost: and thus we discover the causes of the divisions, and separations, and endless sects into which it has been divided.

But the capital vice of the system was that it necessarily gave the supremacy among Christian institutions and exertions, to the forms and services of religion, thereby displacing from its proper position, the holy work of benevolence and love.

But while thus candidly stating our exceptions to certains parts of this widely-extended system, we would not deny that it possesses some very considerable exellencies. By some of its provisions the rights of the laity in the regulation of individual churches, and even in their General Assemblies, are much better secured than in the Episcopal, or even some other Christian societies that have more recently started into existence. But, whatever may be its merits or its defects, it is as legitimate a subject of discussion, as any within the range of theological inquiry.

From this review we conclude that the great success which illustrated the first ages of Christianity was not a portentous event, nor was it a mere matter of arbitrary divine appointment; but that it was an effect-the necessary result of the existence and action of an appropriate and adequate moral cause-capable in general of producing similiar results in any other age of the world's history.

good men, headstrong, puffed up, lovers of pleasure more than lovers of God, having a form of from these turn away. Hold fast the form of godliness, but denying the power of it. Now sound words which thou hast received. `Let no man take thy crown."

We learn from the above portions of Scripture, that men may have a form of godliness of their own, but which is not the form given to the world by the apostles of the Lord. We apprehend that this is the case to a considerable extent at the present day, and is one principal reason why Christianity, so called, does not produce, on the masses of the people, an impression as decided and benign as when it was originally promulgated. Latterly, there has been much inquiry as to the cause of that alienation of heart from the Bible, and from the religious institutions now in existence, which characterizes the conduct of so large a portion of the industrious classes. It is pleaded, by some individuals, that any form or order of worship is acceptable to the Lord; that it rests with man to arrange in what manner, and through what medium, he shall worship God, privately or publicly. Hence it is contended, that we may, in public worship, speak or not speak, sing or not sing, pray or not pray, use bread and wine, and contribute of our substance, or not, according as we feel disposed: each and every way, in the estimation of such persons, being alike acceptable to God. It requires but little reflection to exhibit these views as incorrect.

The Lord Jesus Christ, after his resurrection from the dead, when addressing his chosen ambassadors, "All authority, said emphatically, both in heaven and on earth, is given to me. Go ye, therefore, into all the world, and teach all nations, baptizing into the name of the Father, of the Son, and of the Holy Spirit. Teach the disciples to do all things whatsoever I have commanded." The apostles, then, had a definite object before them, as well as definite con

exercises and observances.

The gospel of our Lord and of his apostles was eminently a harbinger of gladness to mankind. It was brimful of humanity. It went amongst the people with a beneficence of spirit which overlooked no channel by which it could pour its blessings into their souls. All the con

ventional barriers between class and class it overstepped without effort. It proclaimed its mission to be to MAN, whatever his country, or his circumstances-man, in all his diversified relations-man, in all the varieties of his lot. Whilst its grand aim was to dry up, in every soul, the source of its miseries, by begetting in it an all-commanding principle of love, it neglected no avenue to the heart by which love might enter. It had sympathy for the wretched, even where it could give no direct assistance. Suffering, in every shape, elicited its tender concern. Disdaining to flatter the multitude, it made its voice heard, nevertheless, against injustice and oppression. The poor, the downtrodden, the slave, the orphans and outcasts of human nature, were made to feel its benignity. And there was a noble directness of purpose about it. It began its work of mercy at home. It saw, and set about remedying, the evils next at hand. It dealt with everything-pleasure, privation, leisure, business, devotion. It was scarcely better known in the circles of sacred exercises, than in the broad tracts of the world's

occupations and pursuits. In short, Christianity, as exemplified in primitive times, was an overflowing source of living love to God and man, refreshing and fertilizing all the banks between which it flowed, and manifesting its virtues in every sphere and in every department of everyday life.

The real question, then, after all, which we have to decide is not-why does Christianity fail? because, to a large extent, Christianity has not been tried-but why does not something which we call Christianity succeed? to which the reply is, simply because it is not what it professes to be the main-spring, or moving power of the whole man in all his relations.

we could have also wished to place

before our readers :

TO THE EDITOR OF THE NONCONFORMIST.

DEAR SIR-Working men have given their opinions as to the causes of their class standing aloof from the existing churches; comments upon them have appeared, and as I begin to fear that this movement will pass away without a fair exhibition of the remedies, I take my pen to show how they may be induced to become members of the family of heaven. To Mr. Hamilton you say, "Try your plan, and let us thus reply to me, I say, the course I am about see the success." Good! but lest you should to submit has been tried, and some hundreds of that class have given to each other the right hand of fellowship. I present them not as an opinion, but a fact, (something done.)

"A Pastor of Working Men," in your last, thinks that in the various letters the evils have not been touched; I will, however, affirm, that even were this true, they have not been overlooked in your masterly comments. You, Sir, British Christianity (say you) is essentially have exhibited the evils, if they have not. the Christianity of the middle classes. Again, you affirm that among them it is "degenerating from a living principle to a lifeless form”"that it strikes one as an almost impenetrable mass of conventionalism, not positively dead, but completely overlaid, sickly, fanciful, effemibut none dare to say it of Judean Christianity; nate." This is truly said of British Christianity, therefore original and British are Two, and working men see in the systems of this age called Christian, a thorough sham, which manly integrity repudiates.

Permit me to say that existing poverty, oppresion, and political inequality, are not among the causes which keep the producing class from our denominations. Let the State oppress a man to the utmost-steal his rights and his there is an association which will receive him— purse, and then show to the oppresed one that share with him their homes, their liberties, their goods, as far as the nature of things will permit -will receive him into an atmosphere wherein liberty, equality, and brotherhood breathe and expand; and I assert that his oppression will not prevent him giving his hand and heart.

In the next place, I affirm that the letters published by you do show the exact nature of the diseases which have destroyed “British Christianity." They are as follow:

1. Ministers do not sympathize with the working classes.

2. Want of union among the sects.

3. Refusing openly to investigate the claims and arguments of those who oppose.