WE are now entering on the year 1851. A new year is ever an interesting and important period. At this season the thoughts naturally tend onward, and if we are influenced by good and holy principles, we look forward with the resolve that, God helping us, we will be more devoted to his service, more exemplary in our consecration to his cause, and prepare with renewed ardour for that world where days, and months, and years are past, and where all is immutable and eternal. God has wisely hidden the future from our sight. We are permitted, and the exercise is beneficial, to review the past, and to take lessons from our former course, its successes, its brighter and its darker aspects. Like travellers we now mount an eminence from which in long perspective, we can see the way in which we have been led. We mark the dangers we have avoided, the precipices near which we have walked, the fair fields through which we have passed, and the parts where we were cheered by the presence of friends, warmed by the sun light of heaven; or where we walked in darkness, or contended with evil influences, whether from the world or from him 'who walketh about seeking whom he may devour.' From this retrospect we learn wisdom. We are excited to gratitude. We are animated and VOL 13.-N. S.

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encouraged. But the future is hidden. A thick veil covers it. We cannot see the path which lies before us, nor tell the circumstances of our future travel. God has reserved the future, 'the times and seasons,' in his own power. He has done so wisely, that all his creatures may feel their dependance on him, and that his chosen people may commit their way to him, and trust in him, and not lean to their own understanding.' He is wise and knows all things. He cannot err. He is benevolent in his purposes to his children, and the thoughts that he thinketh toward them, are thoughts of peace and not of evil, to bring them to an expected end.' He is faithful to all his promises, and will lead those who trust in him, 'in a right way, to bring them to a city of habitation.' He may for the sake of displaying his grace, of weaning his children from the world, of preparing them for 'his rest,' lead them through difficult and dangerous paths, as he did his ancient people. He may permit them to be severely tried and afflicted, but as 'all the paths of the Lord are mercy and truth, to such as keep his covenant,' so we know that all things shall work together for good to them that love God, to them who are the called according to his purpose.' It is well, then, not to raise our expec

tations of the future, as to this world, too high, but to look up to God as our portion and our guide, and 'go forward in the strength of the Lord God.'

Our ignorance of the future does not prevent our having a due regard to things which are present, and estimation of their probable issues, and preparing ourselves for them. There are various circumstances which now affect us, and have their prospective bearings. These may become, lawfully, the subject of our thoughts, which may tend to prepare us for duties we may have to discharge, and for trials we may be called to pass through. The fore-warned is forearmed. Who would have imagined, for instance, at the beginning of 1850, that before its end, the pope of Rome, that mystery of iniquity, should have had the audacity to tell the world that England had become a Roman Catholic country? that he should have parcelled it out as his exclusive territory, and that his cardinal and bishops should have assumed their territorial titles? yet this, within the past months we have seen. This event, the boast of foreign papists, who, it has been threatened, will come over like another armada, and enforce popery on the reluctant nation, (vain boast, though made by a British popish bishop!) this event, we say, has shaken England from her repose, and awakened in every breast, except popish, anxious and resentful thoughts. The Protestant establishment is everywhere aroused, and feelings of no measured order have been enkindled towards the papistical tendencies of many in the Establishment. It is loudly demanded that they shall be cast out of her pale, and their mummeries be discountenanced. Out of the Establishment, unhappily, there has been some division as to what is the proper course to pursue at this juncture. We regret this, but are not surprised. While all protestant

dissenters feel outraged by this aggression of popery, some plead that what is done is a necessary consequence of religious liberty, and must be allowed to take effect, and that to take any step against it, is to deny true liberty to papists, and to help the church to dominate. We regret that any should be so misguided. Popery is a power. Its claims are for more than rule over its own people-and for more than spiritual rule over all. It cannot be bound by oaths, and will not rest, unless now effectually resisted, until our liberties as protestants, and our rights as Englishmen are subverted. As it is wrong to allow any man his full liberty who is dangerous to the liberty and security of others, either from vicious habits or an unsound mind, so the full liberty of popery, if that involves claims and proceedings which trench on the sovereignty of our queen, or on the freedom of her subjects, cannot with safety be allowed. The same regard to the general good which demands that a lunatic should be under restraint, and a known thief or murderer should be captured, requires this curtailment of pretended popish freedom. What may be the course taken by the government remains to be seen, but we can perceive only one course which can be safely adopted by protestants of all classes in this country. Their liberties are invaded

they are threatened by a mysterious and aggressive power, and the invasion must be repelled.

It has been, our readers are aware, the opinion of many learned and good men, that popery will once more obtain its crushing and cursed predominance in this country. They have grounded this opinion on the mode in which they have interpreted the Apocalypse. We do not profess to have adopted their opinion, though we are not absolutely certain that it is erroneous. Prior to the great battle of Armageddon, there may be a

return to former power. And even now, if the British government transport the cardinal archbishop to Italy, or elsewhere, the same principle that led the French to bombard Tahiti, will require that they declare war against England! We say the resumption or not of popish power in this country is not a settled point in our mind, but there can be no doubt that the attempt at such a resumption will be made, and that the late proceeding of the popedom has that aspect, we presume none will have the temerity to deny. Should such a result follow, what will then be the position of protestant dissenters? and how will they look on those who at the incipient operations and invasions of the popedom, not only refused to resist, but ridiculed and opposed those of their brethren, who contended against the papal assumptions?

It may be, and we would fain hope this will be the consequence of the present agitation, that popery, which with all its pretensions, has made very few real converts in this kingdom, will henceforth be more universally abandoned and contemned, that protestantism in our establishment will be purified that every thing which savours of popish inclinations will be frowned down-and that all classes of christians among us, will become more truly scriptural, spiritual, zealous, and devout. This will be a happy result. Good will then come out of evil. The breeze which has passed over the country will have cleared the spiritual and moral atmosphere, and produced a bracing effect on every one breathing and living in it. The only things which are incommoded are the owls and bats to which were cast the relics of pagan worship. Such an issue will call for devout thanksgiving. It will elevate our nation. It will call down the blessing of God. It will indicate the smile and presence and rule among us of him who is King of kings and Lord of lords.' The spirit

of earnest protestantism and loyalty which so generally pervades the people of this land, and which has displayed itself so universally, and the almost unanimous voice of the public press, lead us to indulge the hope of such a happy result. Should this be the case, the year of 1851 will be the commencement of a happy era, an epoch to which in years to come our descendants will refer with gratitude and triumph, and on account of which sincere and holy praise will surround the throne of God.

But there are other obstacles to true religion which have had, in time past, their chilling and deleterious influence on pure and scriptural religion in our land. These are not yet entirely subdued, It is true the hypocritical scepticism imported from Germany, and which is found in the writings of Carlyle, and others of his class; and which has been propagated by certain flippant lecturers, and lauded by many to whom the humbling truths of revealed religion are distasteful, is now beginning to be understood. Its vain pretensions are truly estimated. Its mystery has been penetrated, and found to be a mere reviving of old and exploded Gnosticism and pantheism, and the christian phrase in which it cloaked itself has been stripped off, so that its littleness, deformity, emptiness, and vanity are made bare. There is henceforth little to fear from infidelity in this shape. The father of lies must now have recourse to some other expedient to corrupt or undermine the truth in these realms. We

are not ignorant of his devices,' nor of the degree to which those who are deceived by them imbibe his hateful spirit. Still this device, like most others, when the mystery in which they are enshrouded is taken away, has exhausted itself, and is laid with its abettors in the mire. There is, however, still, what has ever been, a large amount of brutish and vulgar infidelity, which flourishes amongst

the low and licentious. How this can be penetrated, and how its poor and wretched victims can be brought to reason, and emancipated from their hellish bondage, is a question of no common interest. More is now being attempted in this way than formerly. Town missions, lectures to the working classes, religious tracts, and the improved tone of some parts of the public press, and of general society, will, we trust, in time, more effectually leaven the whole lump. The various theorists of scepticism offer to no man that which will effectually quiet his conscience, or prepare him calmly and tranquilly to meet death and eternity. Nothing can do this but the religion of the holy Scriptures 'the gospel of the grace of God.' There is now, happily, little reason to fear the spreading of infidelity. The state of the public mind as to the christian religion is now far different from what it was at the beginning of the last century. Then, Dr. Butler tells us, it was treated as if its fictitiousness, 6 were an agreed point among all people of discernment.' Now, indeed, the agreed point is exactly the reverse, and the soundness of his discernment who hesitates to admit the truth of christianity, is at once and properly called in question. This appears in two ways. The general class of avowed infidels in the present day are men of low and abandoned morals, and the late attempt to propagate it, hypocritically assumed the guise of christianity, and spoke of religion as God's best gift to man.

In the mean time, when entering on our journey through another year, it will be well for all christians, both as individuals and communities, to adhere to first principles. Cleave closely to the Holy Scriptures as God's best and infallible gift to guide us into his truth. Let that be the rule of our doctrine, of our thoughts, and of our life. This is an infallible and a divine standard. The state of

mind that it produces and sustains is higher, holier, more correct, and benevolent, and serene, than that produced by the dreams of any philosophy, or the fancies of any contemptible pretender, brought forward to supercede it. The word of the Lord endureth for ever;' but the fashion of this world passeth away.'

Live near to God by prayer and an humble dependance on his ways. Walk with God. Trust in his promises. Pray for the prosperity of Zion-for the advancement of divine truth-for the overthrow of errorand for the coming of his kindom.

Be attentive to the instruction of the young. Let them know the groundwork of our faith. Reveal to them the history of popish errors and abominations. Fill their minds with just principles and correct knowledge, that they in their turn may contend earnestly for the faith once delivered unto the saints.' Let this be an object to be aimed at by every parent, by every pastor, and by every Sabbathschool teacher, and God will bless you.

This is no time for indolence, or indecision. We are yet in an enemy's country. The church militant must not expect to be free from conflict. 'In this world ye shall have tribulation.' Let us one and all enter on the coming year with these views and resolutions, and then we may be assured of the presence and blessing of the Captain of our salvation.'

Let the same earnestness and zeal characterize our efforts in relation to all our Connexional movements and Institutions. Let our Sabbath-schools, our Tract Societies, our Missionary Associations, both Home and Foreign, our School of the prophets, participate in the benefit of our renewed energies and resolves, and it may be, spite of all opposing influences, that in no year of our history have we made greater and better progress than in the year of our Lord, one thousand eight hundred and fifty-one.

"THE Spirit of the Age' is a phrase uttered by disputants, in almost every controversy which agitates modern society. Beneath it an idea is supposed to rest, that has only to be mentioned to frown into oblivion many other ideas, which, if not so new, are at least as definite and philosophic. If a man feels that he ought not to be reckless of time-honoured convictions and institutions, and has firmness enough to do what every wise man will recognize as a duty, namely, to assert that there is a presumption against all changes, but, especially against those from which no positive advantage can be derived; he is met by the reply, that his sentiments are not in accordance with 'the spirit of the age.' If he be a venerator of a political organism, which he would not lightly see sacrificed to the creations of recent visionaries and theorists; if through an acquaintance with history, he is sufficiently courageous to resist the innovations of these improvers of ancient social economies, whose fitness for their vocation consists in crudity, ignorance, or clamour, he must expect to have raised against him the all-potent argument of the spirit of the age.' If he be a literary man, and conscious of the immense influence exerted by the priesthood in which he is classed, on the stability, happiness, and progress of society if he be one of those quaint old characters, who insist on clear definitions, sound thought, and modest style, and believe and teach that men are more benefitted by old truths, clad in homespun linsey-wolsey attire, than by new ideas arrayed in all the dashing drapery which modern literary mercers 'keep to order :' such a man will find, wherever he looks, that his sentiments are not in favour with those who stake their pretensions to truth on, swear by, and worship 'the

spirit of the age.' If he be a religious teacher-is old-fashioned enough to love pure primitive christianity-believes that there cannot be anything new in theology, that ordinances instituted by Christ should be maintained and celebrated intact, and according to the pattern;' and above all things is bold enough to avow that he has a creed' and loves it, and should think himself devoid of principle if he had not one; he is regarded as belonging to a byegone time; is told that his horoscope should have been cast in the past generation, and that his stern and unbending faith, and earnest endeavour to propagate his views, will fall pointless and unproductive on both men and manners, because no moral convictions can successfully compete for popular adoption, which do not accord with the spirit of the age.'

It perhaps requires more moral firmness to combat this argument, than logical acuteness to expose and explode it. For we opine, that there is more of the heroic in breasting a stream of popular faith, than there is virtue in launching upon its tide. The frequent hearing of the phrase placed at the head of this article, combined with a moderate share of opportunity for observing the dangerous tendency it unfolds, have prompted the production of this paper; and we entreat the candour of our readers to the thoughts it contains.

We would here enquire what is the meaning of the phrase, 'spirit of the age?' Those who abruptly settle all questions by it, ought at least to attach to it a precise and intelligible meaning, and to define the extent of its application. This, however, is by no means the rule: in many cases the phrase is a mere cant one, and is employed to cover a want of sincerity,