Reached Rochester early in the morning. A singular place. A mushroom city, sprung up to maturity in the woods in the course of one generation. Lands were first surveyed on the spot, with the view of building, in the year 1811; and now it is a flourishing city, containing 30,000 inhabitants. It has many wide and elegant streets, and a multitude of wellfrequented, richly-furnished shops. Left Rochester the same afternoon for Buffalo, by railway. Railway very superficially constructed. For many miles, the road cut through a natural forest. Sometimes you find yourself on a rising ground, whence you get a view of the country for many miles around-and it is wood, dark close wood, stretching like the sea as far as the eye can reach. Buffalo is another fine town, at the foot of Lake Erie, not far from the outlet of the Niagara river. Quite a bustling sea-port, with many large steamers lying at the wharves. Started this morning, in a steamer, from Buffalo. Entered Lake Erie. Sailed down the Niagara, about fifteen miles, to Chippewa, where the river Welland joins it. Here the navigation is impeded by the rapids, immediately above the falls. Get ashore, and return by land to the Clifton. A last look of Niagara. Gather up our baggage, pay our bill, and return to Montreal by Lake Ontario, and St Lawrence, as before.

MONTREAL, June 25, 18—.

In sailing downward, the traveller does not meet with many features different from those that he has already seen on his upward voyage. Learned at Kingston an odd way of keeping the Sabbath, adopted by the post-office authorities of Canada, in humble imitation of their betters at home.

The only line of steamers at present is that which carries the mail. Suppose a person spends the Sabbath at Kingston, and desires to go to Montreal on Monday, he finds there is no steamer down on Monday. He asks the reason-"Is there not a steamer every day?" "Yes, every day except Monday." "But why except Monday?" "It is on account of the Sabbath. In the post-office the Sabbath is observed." The traveller, in amazement, replies, "This is observing not Sabbath, but Monday." On further inquiry, he finds that they keep the Sabbath at Toronto, and Monday at Kingston. The steamer that sails on Saturday arrives at Kingston early on Sabbath morning, or during the night, and sets off again to Montreal the same day. But no steamer leaves Toronto on Sabbath; consequently no one leaves Kingston on Monday. The communication between Kingston and Montreal goes on as usual on Sabbath; but is interrupted the whole of Monday. One can hardly trust his senses, when he hears of such an elaborate blunder. In this case, the easiest way is the best, and the best is the easiest. Let the mail steamer halt at Kingston all the Sabbath, and sail on Monday morning; then at all points of the route there will be communications every day except Sabbath. When will those intrusted with the government of the country open their eyes to a truth which others have discovered long ago?

One new feature of the navigation consists in shooting the rapid called the "Long Sault." In ascending, the steamer takes the canal; but in going down, the river. She saves much time and trouble by shooting down the incline. The river is narrow. Banks of steep clay, not very lofty. The water

places boiling and foaming furiously. In one place there is a sharp turn. Great caution is required in passing this place. The helmsmen at the moment are quite a study. There are four of them, perched in a glass house aloft, about midships. Within that house is a double wheel, constructed so that four men can work together. There they stand-all their brawny hands on the wheel, and all eyes fixed forward on the river's bed. To this side now, and in a moment a jerk to that side. The men's bodies all move together, as if one spirit communicated the impulse. A moment's carelessness, or counter-working among these four men, and the ship with her whole cargo would be driven to a jelly on that fearful shore.

Here the traveller gladly and gratefully sets up his Ebenezer. In one journey, occupying only a few months, he has travelled ten thousand miles by sea and land, in all kinds of vehicles, and among all sorts of people; yet he never lost a penny and never missed a step. Not a hair of his head was injured. Let it be recorded on this page that He who slumbers not nor sleeps has graciously kept his feet from falling and his eyes from tears.

[The contributor of the series of papers now concluded, kindly undertook them at the request of the Editor, with the view of imparting a little sprightliness and variety to the pages of a Magazine necessarily almost entirely filled with graver compositions. Now that, at his own request, he ceases to serve in the light-armed corps, it is due to him to say, that he was drafted from the heavy-armed for a limited time, and a particular service, and that he resumes the weightier implements, declaring that he works easier under the heavier load, because he has more fully proved it. Even in our last Number, this series was intermitted, and he appeared in our pages in another dress, contending earnestly and powerfully for a righteous cause.-ED. F. C. M.]

THE ESTABLISHED CHURCH-ITS PROPERTY AND ITS NUMBERS. THE following remarks have recently appeared in the newspapers, as part of a speech delivered in the Established Presbytery of Greenock, by a member of that reverend court :

"Mr Kinross said, there was another matter to which he wished to draw the attention of the Presbytery. It was well known that there were various chapels in Greenock which were in connection with the Church previous to 1843; and though a decision had been pronounced against the Presbyopinion of some persons that if the cases were again opened tery in absence in the case of two of the chapels, it was the up before the Court of Session, the former decision would be reversed. The time to lay claim to these chapels was now come. Some people talked of Christian peace and Christian charity, but he held that Christian principle was of as much consequence as Christian peace, and that the ministers of the Church were as much bound by their ordination vows to look after the property of the Church as to the soundness of her doctrines. He must say, he was much astonished that individuals should be found who could think of appropriating property which did not belong to them."

On the same occasion, another member of the court made the following observations, as to the number of persons adhering to the Established Church, and the principle on which they were to be reckoned :

"Of the three churches of Greenock, his friend Dr M'Culloch's hearers might be a thousand. His own did not amount to nearly that number. In fact, he did not know what at

tendance in point of numbers they could definitely claim; but this he asserted, that the church attendance in a town like Greenock, where there was so much filth and misery, was not to be taken as a criterion of the numbers in connection with the Church. As an instance of this, he might mention that Principal Macfarlan had in one year baptized more children than all the Dissenting ministers in Glasgow had done altogether; and he knew that if the country was polled, and the people required to answer to what persuasion they belonged, the great majority would reply that they belonged to the Established Church. He knew from experience that there were many who did not, and could not, attend church regularly; but were these to be cast off altogether, and were the ministers not to labour to bring them in? Those were their people, though they were wandering, and though their churches were empty-which they were very far from being, as he said before-if the country was polled the numbers would be found to be as ten to one in favour of the Church of Scotland."

Now, we have no intention to say a word on the merits of the particular cases adverted to by these gentlemen. We would quite as readily take for our text any similar statements made by any other members of the Establishment, inasmuch as we merely use them as specimens: the one, of the kind of moral principle which the Establishment now puts forward for determining what is its property; and the other, of the ingenious statistical method which it employs for magnifying its numbers, though, as it may doubtless discover, not increasing its strength.

So far as the first is concerned, we should certainly not think it worth while to advert to it, were it merely a repetition of the hackneyed argument, that the civil courts having declared the quoad sacra chapels to belong to the Establishment, the members of Presbyteries, as trustees for other parties, are bound to take possession of them. But the Establishment is not now content with defending itself for the invidious work of dispossessing congregations from their chapels, and then locking the door; it proceeds to accuse congregations of robbery, for retaining the use of the buildings which were erected by themselves. "He was much surprised (we find one of the Greenock gentlemen remarking), that individuals could be found who could think of appropriating property that did not belong to them." The whole force of this charge lies in the assumption which the Established Church has uniformly made in this case, and which the Free Church has as uniformly denied,--that the decision which is according to law is also according to equity. The Established Church has invariably, and most completely shirked the discussion of that question, and has never ventured to look at the case in the light of those principles which ought to weigh with men of honour and high Christian character. And now, proceeding on the old assumption, just as if no one ever had challenged or could challenge its propriety, the ministers of the Establishment hurl the charge of dishonesty against those who refuse to believe that law and equity are always identical. Let us just see how the principle would operate in a somewhat parallel case. It is the law of this country that the husband has the right of disposing of the property of his wife, excepting a few trifling articles, unless special provision has been made to the contrary. We know a case in which an industrious woman, in humble life, was married to a man, who turned out a worthless drunkard. After enduring an immense amount of suffering and misery in their common dwelling, where every thing was squandered, the woman had the good fortune to be deserted by the husband, on which she rented an apartment for her

With regard to the point to which our other extract refers, we have one or two observations to offer. The Establishment, it seems, has immense bodies of adherents who do not attend its churches; and, in proof of this, the fact is brought forward, that in one year, Principal Macfarlan baptized more children than all the Dissenting ministers of Glasgow together. Suppose we should concede the fact-is it a creditable one to the Establishment? The regularity of attendance by the members of a congregation may (ceteris paribus) be regarded as a very fair index of the style and quality of the ministrations. Are the ministrations of the Establishment so very worthless that huge masses of its adherents seldom or never attend them? Again, the efficiency of a church may be tested pretty accurately by the religious and moral character of its adherents. Is the efficiency of the Establishment so utterly gone, that multitudes of its adherents belong to that class out of which come nine-tenths of the criminals, and troublesome members of the community? Or, if the strength of the Establishment be measured by the only test that churches ought to go by-the amount of efficiency they possess for the Lord's work-the number of valiant, well-trained soldiers they can bring into the field to fight for the truth and demolish error and ungodliness, is it a thing to be vaunted and boasted of by the Establishment, that it possesses a huge "awkward squad"-a vast "mixed multitude," equal in numbers to several other churches put together? Just as if an army, to show its formidable strength, were to boast, that besides its men in fighting order, it had three times as many lying sick in the hospitals. We would have no objection to the Establishment reckoning the careless masses of our large towns as part of the outfield population, on whose behalf aggressive missionary efforts must be used; but we are com pelled to view the matter differently when we find it speaking of them as already within the church, as adherents in concealment or retirement, and as equally entitled with others to Christian privileges. And this brings us to the proof of the assertion-the multitude of Principal Macfarlan's baptisms. We confess we would have thought this a fact which it would have been better policy to conceal. There are not many serious men, intelligently acquainted with Christianity, who will look on it in any other light than as involving much profanation of an holy ordinance, certainly not to be converted into a matter of boasting. Why, if the number of baptisms is the test of a Church's numbers, the "New Jerusalemites" may soon outstrip any of us, and the Papists beat us hollow! Every faithful Presbyterian minister finds himself precluded from administering baptism, until the party applying gives

evidence of satisfactory Christian knowledge, and of an irreproachable life. To deal with applicants who are deficient in these respects is usually one of the most difficult and delicate parts of ministerial duty. Any refusal, even a delay, is usually regarded as an insult; and the more ignorant and stupid the applicant, the more likely is he to take offence. Off he goes to some minister who will not trouble him, but will at once grant his request, without asking any questions. We believe there is not a minister in all the Free Church who has tried to be faithful in such cases, but has had his efforts counteracted by the welcome which the party whom he delayed has got from the Established Church. Nay, we believe there there are few who have exercised discipline on worthless characters, but have seen these men received with open arms when they applied to the Establishment. We make no complaint of this, except on the score of cruelty to the unhappy men themselves, who are at once separated from the discipline and dealing that might have been blessed to them. If we looked merely to the benefit of the Free Church, we would rather be pleased, as in this way she is often rid of troublesome characters, and a testimony is borne before the public, at once to the faithfulness of her discipline, and to the promiscuous communion of the Establishment. For the sake of the Establishment itself, and for the sake of Christianity at large, we deprecate the practice; and more especially do we denounce it, when it is brought forward by men who, while they glory, seem to forget that there is such a thing as "glorying in their shame."

SCRIPTURE MEDITATIONS.-No. III. "And hath made us kings unto God."-REV. i, 6. PERHAPS we are too much accustomed to regard these words as expressive merely of the notion of exalted honour. A throne being the place of highest dignity that we are acquainted with, and the king who is seated on it, occupying the highest position of earthly honour,-it may be thought that the Christian's kingship denotes merely the Christian's dignity. But, without discarding this idea, much more may be drawn from the expression; it denotes that each Christian is intrusted with a reigning, conquering, subduing, kingly power-that he is bound to exercise that power in overcoming the world's rebellion, and establishing the authority of God; "casting down imaginations, and every thing that exalteth itself against the knowledge of God, and bringing every thought into captivity to the obedience of Christ."

In short, the Christian as a king is to be regarded as a real king-not the king of a mere pageant; one who is gifted with the essential regal faculty,-the plastic power that moulds, shapes, and controls the will and passions of himself and other men; and he is faithful or unfaithful to this high function, just as he is exerting himself to establish the divine supremacy, or allowing himself and others around him to obey

"the lust of the flesh, or the lust of the eye, or the pride of life," or any other principle which is not of the Father, but is of the world.

This kingly authority should be exercised by the Christian, first of all, in the territory of his own heart. There he should reign as a king unto God. There he should labour to establish the divine authority in all its paramount and unbending sway. What hosts of rebels he has to deal with there! Some, open, outstanding and prominent-what we call "besetting sins;" others, subtle, difficult of detection, but full of life and full of mischief; some disguising their real character, insinuating themselves deep into his affections, and claiming in

dulgence as special favourites; and some, boldly claiming to be let alone, because they are not counted rebels by other parties, who are "kings to God" as really as himself. Placed in such a situation, it is no easy thing to perform the functions of a king to God! Yet are the diaries of godly and earnest men full of the records of noble struggles to exercise the kingly faculty there. Take, for example, a single rebellious feeling to which public men are specially exposed-the love of applause. What a world of fighting God's kings have had with that rebel! For years, perhaps, his presence was undetected; and when it became evident that he was in the heart, what fearful havock was he found to have made, and what a dreadful influence he had acquired! Years of struggling were needed before he could be said to be subdued, and even to the last moment of life, a watch needed to be maintained against his insidious influence. And this is but one of a multitude. What conflicts have some of God's kings had with temper and others with the love of money-and others with carnal lust-and others with indolence and self-indulgence in ten thousand forms! Indeed it is no sinecure to be a king to God, or to attain that state which seems to have been all but reached by the dying Payson, when every rebel is subdued, and our own will is lost or absorbed in the divine. But it is a most blessed state-reserved, however, in its full fruition for the eternal world. "What happiness," said Payin the midst of mortal agonies, "to have no will of my own. I cannot be disappointed; whatever God wills I willand nothing can frustrate the will of God!"

son,

The Christian, as a king unto God, must, moreover, exercise an authority on those around him. Within his own family, this may partly be the authority of constraint, but mainly of example and persuasion-the less of the former, and the more of the latter, the better for all. Yet should it not be forgotten, that the Christian head of a house is placed there to rule for God; nor should he shrink from making it known that he is resolved that God's will shall be respected in his house, and that, if need be, the authority that God has given him shall be exerted to bring rebels into submission. The Bible hardly justifies the expectation, that, in any family, this will be altogether unnecessary. Yet plainly, it is most desirable that the kingly authority in families should be exercised mainly through the reason, conscience, and affections of the members; that the ruling power should consist of an unblemished consistency of character-an example that will stand the most searching scrutiny-a tender and manifest regard to the welfare of the members-a warm and unaffected sympathy with the feelings peculiar to different ages, situations, and temperaments; and a constant appeal and sincere regard to the high authority of Him "in whose favour is life," and whose blessing addeth no sorrow. Happy the family presided over by such a "king unto God!"

In the outer world, God's kings have a mighty work to do. There is seldom an age where there is not some special conflict raging-some organized rebellion against a specific part of God's will-and then God's kings must labour to bear down that rebellion, and maintain the authority of God. The "Sabbath" conflict of our day, and the question of the true inspiration of the Scriptures, are but samples of these special battles which God's kings have to wage, in order to establish His authority in the world. What multitudes of such battles have been fought since the world began! And yet the foe, driven from one point, constantly rallies his forces at another; and but for the inspired Word, we could hardly anticipate a time when the shout of final victory shall burst from the army of God's kings! But, besides this more public kind of conflict, God's kings ought to be constantly employed, in ways more quiet and private, in trying to bring society at large under his blessed authority. First, they should constantly show their reverence for his authority themselves. Against worldly interest, pleasure, advantage-Caleb-like, they should