tian England, that is capable of instruction, ought to receive a thorough education in the Bible as a book of history-as a book of philosophy-as a book of literary interest-as a book of practical wisdom-as a book of inspiration. Your studies of it in these and other points given, ought to be progressive and profound. Advance yourselves, and you will be able to advance your scholars; but if you are not instructed yourselves, how can you instruct them. HOW MAY THE ANNUAL ASSOCIATION BE MADE MORE THE annual gathering of the ministers Yet the question properly arises, Is it not possible greatly to increase the interest and real efficiency of our annual assembly? Might not much of the present business be very profitably condensed, and thus leave greater space for the introduction of questions bearing directly on the advancement and prosperity of the Connexion? Among other means of adding to the interest of the Association, I would suggest the appointment of a business committee, which should meet on the Monday evening, to arrange and put in proper order such matters as would require the peculiar consideration of the associated body. This committee might consist of the president, moderators, and secretary of the last Association; and to render this a committee of conference and church cases, it should meet a the place where the Association is held, at the latest on Monday morning. Business prepared for the Association, in general, would not take one quarter of the time in discussion as when introduced in a crude state. But what seems to me to be the great deficiency of the Association is, its want of attention to and sympathy with weak and suffering churches, when counsel and help are indispensable to their existence. An Association should have for its object, the strong bearing the burdens of the weak, and bringing out the wisdom, experience, and liberality of prosperous churches in aid of the feeble and such as may be passing through scenes of perplexity and trial. Of late great irregularities have taken place in the removal of ministers from one sphere to another, in some cases where the minister retiring has canvassed the church for the introduction of his successor; in others where ministers have introduced themselves and obtained their election suddenly to the pastorate. Now such things must result, sooner or later, in dissatisfaction and confusion. But churches and brethren may do this for want of knowing what better to do. I think the Association should help both vacant churches and ministers who are open to invitations, and by their advice be greatly useful to both. It strikes me too, that much more time and consideration should be given at the Association to the machinery of the Connexion. I now refer to its foreign missionary department — the academy-and its periodicals and publications. These main arteries of our body demand much more attention than they ever receive; and no time can be so fitting for this as when most of the ministers and influential brethren are assembled in their annual meeting. A committee of the whole house might also be profitably formed for considering generally what would tend to the increase of vital religion in the Connexion. Five minutes each from fifty brethren, on this first and most important subject could not possibly be in vain. I would further suggest for the consideration of the friends, if a plan might not be adopted for uniting small and feeble churches into something like the circuits of our Wesleyan brethren, and thus a minister might labour for the RELIGION ON THE CONTINENT. spiritual edification of several, and receive his support unitedly from the whole. It is clear that unless something of this kind is attempted, many of the interests in our villages and small towns must continue to languish. A number of these might be brought under the especial care of the Association, and if possible should receive some annual help. Such are a few of the thoughts which have crossed my own mind in reference to the Association. If we read the 107 minutes of the annual assemblies of other denominations, I think we shall perceive that it will be possible very greatly to add to the efficiency of our own Association. Shortly, (D. v.), we shall meet in the midst of brethren who have been favoured with long and extended prosperity, and I devoutly pray that the spirit of wisdom, love, and a sound mind, may copiously descend upon us, and that God, even our own God may graciously revive and bless us. Paddington. J. BURNS. STATE OF RELIGION ON THE CONTINENT. I NEVER rose to address a meeting with Allow me to say, that there are many things about which the church has much to learn; two only I shall briefly notice. One is, the importance of every christian informing himself of the moral and religious state of the whole world. Next, I believe, to the want of piety at any rate, of the requisite amount of piety in ourselves and in the church, the grand obstacle to the progress of genuine religion is, that the great bulk of christians are too little informed of the state of the world to know what to do, or even to pray for, in relation to this work. We need, exceedingly, some well-prepared works, not too extensive, nor so costly as to place them above the reach of the great majority, which would make every one, who had time to read them, well acquainted with the moral and religious state of every country. I think those to whom God has given the talent and * From the Evangelical Christendom.' opportunity, could harldy employ themselves better than in writing small books, such as a man might read, as Dr. Franklin says, by the fire, if he has not a candle, and which would competently inform him on the subject. The reports of our missionary societies are diffusing much information of the kind to which I refer. As I once heard M. Guizot assert, 'If ever the world is to be well informed respecting itself, it will be done through the efforts of missionaries.' The truth is, that missionaries are doing more to impart a just knowledge of the present state of the world, than all the rest of mankind put together. The other particular I would mention, is the duty of christians to direct their efforts for the conversion of the world, wisely, and according to the principles of common sense. We have not the means to carry the gospel to all who stand in need of it; it becomes us, therefore, to make the most of the appliances we possess. It seems to me, that we should bestow our first efforts on the most powerful nations, if we would finally convert the world. Not only common sense, but the example of the apostles, leads me to this conclusion. Why do you find Paul preaching on Mars' Hill, amid the splendour and refinement of Athens; and at Antioch, a larger city still, and the seat of greater magnificence; and at Corinth, transcending both in the grandeur of its attractions; and then even longing to proclaim his mission in Rome itself? Why, but because he knew it to be of the highest moment that the gospel should be preached in those cities and countries, which were the seats of science, and of the arts, and the centres of commerce and of civilization. And, observe the consequence; in the third century christianity had reached the boundaries of the habitable world. had they begun at the circumference, instead of at the centre, how long would it have been before it had penetrated the strongholds of Paganism, or established itself upon the throne of the Cæsars? But Look at the Roman Catholic world. A few years ago you could do nothing in it. The reformation did its grand work in the sixteenth century. For reasons, some of which we can trace, while others we are unable to discern, God permitted the work of reform to be cut short. In Italy, Spain, and other countries, it made no progress. Its field of victory was confined to the west of Europe-England, Scotland, and Germany. Rome as the consequence, recovered much of her former influence over the first-named countries; and acquired a vast deal more in the colonies they planted, both in the Old and in the New World. But within the last sixty years, the whole of the Catholic world has been opened, in the providence of God, to the reception of the truth. We need not dwell upon the causes of this. Mainly, it must be ascribed, to the spread of political liberty; first among us, in the United States, then in France, and the feeling has extended to Germany and other parts of Europe. Poland, which once had the opportunity of becoming a protestant country, has been blotted out of the roll of nations. The diet of Poland succumbed to the Jesuits; the Protestant members were chased out of it, and the whole country was placed under Jesuit control. That country, which, if it had become Protestant, would, in all proba bility, have existed still, as one of the most powerful in Europe, God has given up to be divided between three great monarchies, representing the three great religions of the Roman, Greek, and Protestant churches. The Protestant alone has done anything like justice to the conquered country. And such is the feeling of the Poles themselves. All Roman Catholic countries are not equally prepared to receive the gospel; but enough are open to employ our grandest efforts for many years to come. France and Belgium have, between them, from thirty to forty millions of people, of a race that has done more than all others put together, to uphold the Papal system. That race is now the most open to receive the gospel; and, I doubt not, is destined eventually to be the instrument of breaking the papal power. Look at the small and poor Evangelical party in France. I do not use the terms in disrespect, but they are weak in numbers and in wealth; the majority are of the industrious classes, and many of them fill humble situations; yet I have seen more of the genuine spirit of liberality among these needy artizans and labourers, than anywhere besides; and their most popular society is that for sending the gospel to the heathen. They have sent forth some of the best missionaries of modern times. I have known nearly all of them. The French Protestants have furnished, I believe, twenty-five missionaries to South Africa alone. This is a delightful fact. I have heard it said, it would be better for them to keep these men at home; but I know too much of the value of foreign missions to question the propriety of sending them abroad. I know the effect it produces upon those at home. I have attended their prayermeetings; and after praying for their missionaries abroad, they have prayed for their own poor France (as they are in the habit of calling it) with a depth of feeling and earnestness which they would not have experienced had not their sympathies been first called forth towards their fellow-countrymen labouring in distant lands. I would not have you confine your attention to France and Belgium; but I must say, that of all portions of the Latin race, the French is the most important, and the most open to receive the gospel. It is a singular fact, account for it as we may, that in looking over Europe, we find it occupied by three great races the Latin in the south, the Teutonic. in the middle, and the Sclavonic in the east, each including about seventy mil LIFE OF THE APOSTLE PAUL. lions of human souls. It is just as much divided in religion: the Teutonic is nearly all Protestant, the Latin is almost wholly Roman Catholic, and the Sclavonic belongs to the Greek church, Of all branches of the Latin race, the Gallic is the most important; and the Pope understands this perfectly. Out of three hundred Roman Catholic missionaries, in different parts of the world, more than one half are Frenchmen. Such a fact as this sufficiently proves the importance attached to that nation. Take another fact of the same kind. In the Propaganda Society at Lyons, (not to be confounded with the institution of the same name at Rome,) they have men educated for foreign missions. This society raised, last year, four millions of francs, or nearly £167,000 sterling. Ten years ago, it did not receive more than fifty thousand dollars (about £10,600). But now the Leopold Society, which is much less important, raises forty thousand dollars, (£8,500). And besides these, there is the Louis and Bourbon Society, much more important than the last mentioned. Altogether we have the enor mous amount of nearly nine hundred thousand dollars, (£193,125.) raised by Rome for foreign missions every year, in these three societies of France and Belgium. Ten years ago, they did not raise the fourth of that amount; and ten years from this time, they will raise five times as much. When this corrupt church applies herself to the work, she says to her sons, 'You must 109 help us,' and resorts to ten thousand ways of getting money that we cannot approve, and of course cannot employ. The priest says to the rich man about to die, Give us your money to found this mission, and we will see to it, that if you have to go through purgatory, you shall stay in it as short a time as possible.' They have, moreover, everywhere, organized associations, for the purpose of procuring funds, besides bulls, and indulgences of all kinds, to juggle sous from the poor, and fortunes from the rich. With all these appliances at their command, they can with perfect ease, in ten years from this time, raise ten times as much as they are getting now. They have also labourers in abundance; for their system being built upon celibacy, puts it in their power to provide and support many more than we can. They are mustering all their forces, and before long the struggle will come. Their efforts are directed mainly to England and the United States. They are wise. They have their prayers expressly for this object. I have attended their meetings, and have heard them pray for the conversion of England. They feel a deep interest in this subject. They have not been able to gain any footing in Russia, and I do not think they will; but as to England and the United States, they are very sanguine, as I can assure you, from what I have heard at Rome and elsewhere. (To be continued.) LIFE OF THE APOSTLE PAUL.-No. V. (Continued from page 80.) AMONG Paul's audience at Philippi was Lydia, a seller of purple, from Thyatira. The discourse produced a salutary impression upon her. The Lord opened her heart, that she attended to the things spoken by Paul; that is, she submitted to the truth as it is in Jesus. Her servants did the same; and the whole household put on the Lord Jesus Christ by being baptized in his name. Lydia then invited the apostle and his companions to take up their abode in her house, with which invitation they probably complied. She thus evinced her sense of the value of those blessings which Paul had been the channel of communicating to her benighted soul. The reminiscences of Philippi were both pleasing and painful. Paul continued to hold meetings at the proseucha. On one occasion, while proceeding thither, he was annoyed by a damsel possessed with a spirit of divination, who cried out as they went, 'These men are the servants of the Most High God, who show unto us the way of salvation.' The influence of evil spirits is clearly taught in the word of God; and there is no doubt but this female was under the dominion of one at the time specified. The girl was profitable to her employers, who wickedly availed themselves of this calamity to increase their wealth. What could induce the spirit to influence the poor girl to make the declaration she did, we are not prepared to say no good motive doubtless. Paul, however, pitied the damsel, and turning to her said to the spirit, 'I command thee in the name of Jesus Christ to come out of her.' There was an authority in this name which the malignant demon was unable to resist; and he came out the same hour. The masters of the girl, seeing that all hope of gain was gone, and being enraged at the officiousness of Paul, seized him and Silas, and drew them into the market-place unto the rulers. What charge can be alleged against them? They had performed a deed which ought to have called forth the highest encomium. What then was the charge? Was it that they had healed a poor girl who had been possessed with a devil? Was it that they had been deprived of their iniquitous method of gaining a subsistance? No-they possessed too much of the craft of their father, the devil, to bring forward these facts as matters for accusation. They gave their complaints, therefore, another turn; and as if they were supremely concerned for the honour of their gods, and the dignity of the Roman name, they hypocritically and cantingly insinuated-These men, being Jews, do exceedingly trouble our city. Another part of the charge was-They teach customs which are not lawful for us to receive, neither to observe, being Romans. All this might be true; but if they had not have been touched in a more tender part than this, we should never have heard of their citing the apostle and Silas before the magistrates. Besides, Paul did not address them so much as Romans as immortal beings; and if what he taught was proper for them to practice, or worthy of their at tention as immortal beings, it mattered little to him whether they were Romans, or what they were. In the whole of this affair we see the perfidious working of self-interest; and with what hideousness does it appear! These men cared nothing about the doctrines Paul preached until they in terfered with their gains-but interfering with, and indeed destroying them, their inmost soul was aroused, and they prepared to make them feel the effects of their tiny wrath. The multitude is generally composed of combustible material, and although the influence of the masters separately would be but small, yet by throwing a few sparks from their own fire among the populace, a fire was soon blazing, to all human appearance, large enough to consume a thousand apostles. Here a work of mercy led to the infliction of the severest hardships. On the charge of the masters of the girl being preferred against Paul and Silas, the multitude unanimously 'rose up against them, and the magistrates,' in the most infatuated manner, 'rent off their clothes, and commanded to beat them.' This is one of the beatings referred to, 2 Cor. xi. 23, 25-1 Thess. ii. 2. Having laid many stripes upon them, they cast them into prison, and commanded the jailor to keep them safely.' The jailor, perfectly understanding their meaning, thrust them into the inner prison, and made their feet fast in the stocks.' All this for what? In reality for performing an act of mercy. There then you see Paul and Silastheir legs loaded and dreadfully stretched their backs lacerated and smarting with pain-incarcerated in a loathsome prison-deprived of the society of their friends-the common talk of the town, and objects of general execration. What a situation! Is it possible under such circumstances to be happy? O yes! for hark! what sounds do we hear? they are singing. Are not their hearts bursting? Yes-but not with grief, for the walls of their dungeon are re-echoing their praises from cell to cell, and astonishing the prisoners. There they are, their bodies bound, but their spirits are free; no natural light penetrates the gloom to cheer them, but the walls of their cell, thick as they are, are not impervious to the beams of the Sun of Righteousness, which enlightens and warms their souls. If religion can make thus happy under such circumstances, who would be without it? Apart from the consolations of the gospel, however, the situation of the apostle was far preferable to that of the magistrates. Paul had done nothing worthy of punishment-the magistrates |