for such meetings. These, in the view of many, have great significance, and, though perhaps not consciously, their estimate of the purpose to be promoted by the meeting is nevertheless materially modified thereby. If, therefore, these matters of arrangement are carelessly managed, or unnecessarily deferred; if aught has been neglected, or done in such a manner as to produce the impression that the minister had thought little or cared less about the service, the influence upon many will be so far unfavourable to its design. One rule should regulate all these matters of detail; they should be so managed as to show that the minister takes a deep interest in the meeting, and attaches to it high importance; for trifles, in certain circumstances and connections, cease to be such. Indeed, they are on this account sometimes invested with an accidental value, and a practical influence of the highest order. This, in relation to the missionary meetings, is the case, even with the previous announcements from the pulpit and from the press, down to the size and type of the placards;— with the erection of a platform, the choice of a chairman, and even the lighting of the chapel. Let the congregation come together into a place where but half the lamps are burning, and dulness seems to preside; let there be no platform to intimate the expectation of the minister, or to excite that of the people; let the time fixed for the commencement of the service be allowed to pass, and after needless delay let the minister appear, unaccompanied by any persons but the deputation and the deacons; let the absence of neighbouring pastors convey the impression that it was not deemed of sufficient importance to urge them to be present; let there be no president; let neither organist nor precentor, as the case may be, occupy his place, as though the service was so secondary as not to demand their aid, aud in their absence let some heart-expanding hymn be sung to an unsuitable tune, by an unpractised leader; let the deputation speak from the desk, or table-pew, or even pulpit;

and unless something unusual in the speaker or his communications excite an interest to counteract these depressing circumstances, the meeting will seriously suffer, and together with it the glorious cause which it was intended to promote. If, then, the minister would make the service interesting and effectual, he must eschew all such mal-arrangements, and should see that all things are done, not only "decently and in order," but with that provident care and wise superintendence,-so done as to satisfy the people that he was supremely anxious to interest them in the missionary enterprise, and to promote that great end by the meeting.

But important as such arrangements may be, the addresses are still more so. Should there be, as is generally the case, a deputation, he will, of course, occupy a considerable part of the time allotted to the service. But that space must not be towards its close, after the attention of the people has been long engaged, perhaps exhausted, by previous speakers. This is sometimes most unwisely done; but it is uncourteous to the visitor, and injurious to the object which he comes to advance. But though the deputation occupy the most prominent place on the occasion, other speakers, it is presumed, will aid its proceedings. Their services cannot be dispensed with without serious loss. For the most part these will consist of neighbouring ministers; and, even apart from the addresses they deliver, when it is considered that their very presence is a speech, a practical demonstration of the concern they feel for the advancement of the missionary cause, we may justly attach to it considerable importance. By coming, sometimes from a distance, and at some inconvenience or cost, they virtually throw the full weight of their position, character, and influence, into the missionary scale. But while the well-filled platform will cheer the pastor, animate the people, and promote the object, the absence of familiar faces and tried friends, without a strong necessity, will depress and discourage.

But these valuable visitors will do more

than "put in an appearance;" they will plead the cause of the world's salvation. But this is a point which demands more than a passing notice.

It has been already intimated, that a speech should not be sermonic, neither should it be a mere essay, a dry disquisition, or a laboured argument. These are little needed, and less relished by the great majority of attendants at missionary meetings. What is required on their part, and should be sought by each speaker, is to augment their interest in this great cause, and to fill their hearts with more earnest and hearty love to it. At the accomplishment of this end should he steadily aim. Nor will his task be very difficult. Let his noble subject stand out largely and luminously before bis own mind; let him try to measure its magnitude, and compute its worth; let him determine to do his utmost to bring other minds into full sympathy with his own; let his aim at this object be distinctly discerned and deliberately taken, and he will scarcely fail to interest and enlist others in the service of God and man. Thus influenced, he will have neither time nor taste for vapid generalities or vain apologies. Stirring thoughts and burning words will come to him unbidden. His eye is single and his whole body will be full of light. And this singleness of purpose, far beyond rhetorical rules or careful elaboration, will invest his appeals with a point that penetrates, and a power that prevails.

But missionary speeches should not consist of mere sentiment. This is a practical age, and the time which has passed since our evangelical institutions arose is sufficient to test their character. The people therefore expect, on such occasions, something more than the repetition of generally received opinions, or the enforcement of acknowledged obligations. They reasonably look for the returns and results of labours long since commenced, and steadily prosecuted until now; and with these they should and may be supplied. Speakers, therefore, should furnish themselves with such

facts as serve to illustrate the labours or demonstrate the success of the missionary; and these, skilfully employed, will frequently sway the judgment, and open the heart more effectually than the most conclusive reasoning or burning eloquence. Nor let it be imagined that missionary facts would be unsuitable or uninteresting, because they had been previously published;-such a supposition would be a great mistake. Indeed, ministers would render valuable service to the missionary cause, were they to exhume from many a forgotten page and uncut report the glorious records they contain, or even were they to reset, amidst their own suggestions, the sacred stones, (for most truly do they deserve the name,) of the "Missionary Enterprises in the South Seas," the "Missionary Scenes and Labours in South Africa," and other well known depositories of similar intelligence. Or let but the first of the "Occasional Papers" of the London Missionary Society be studied, and some part of its deeply-interesting contents be embodied in a short and stirring speech; and the attention thus secured, and the effect thus produced will show the wisdom of this course. And these are records of Divine grace and power which deserve reiteration, for they are destined to be "had in everlasting remembrance." And when or where could this be done more fitly than on a missionary platform, and at a missionary anniversary? Nor can any means be employed so calculated to prevent their passing into oblivion. Even inspired records, the writings of the evangelists, and the acts of the apostles would pass into comparative oblivion, but for frequent reading and repetition. And surely no better fate could be expected for missionary transactions, unless similar methods are employed to keep them in mind. Indeed, so faint are the traces, so vague and valueless the impressions left upon many minds by books and speeches, that facts, like sentiments, must be often reproduced, to render them conducive to something beyond a

be merely flung out upon a meeting, and left to make their own impression, or no impression at all. Though, indeed, they may often work alone, and the good seed which the speaker scatters by the way-side may escape the ordinary fate of being trodden down, and may even "spring up and grow he knoweth not how," yet, as many are slow in applying what they hear, facts should form the basis of persuasives, and constitute the fulcrum of that lever power which will raise the mind to a higher point of observation, and the heart to larger and loftier aims in the Divine service.

There is another topic which must be touched upon, ere we conclude these remarks upon the missionary anniversary. As rills swell or form rivers, so our less affluent congregations may, by their concurrent contributions, contribute largely to the common store,-and they should do this. However small, every congregation in this country should make its annual collection for missions. This tribute is due from it to God, and to the furtherance of those evangelical efforts to which it may be mainly indebted for its own existence or support. And such a practice would be alike blessed,—beneficial to those who give as to those who receive. But ere this most desirable result can be realized, these congregations must, in common with the more opulent, receive a visit, and be supplied with such information as is best calculated to excite them to aid in this great work. This unquestionably may be done, and with the most encouraging results. In proof of our assertion, we point to the practice of the Wesleyans, and to the ease and efficiency with which a similar plan is now worked in some of our own missionary districts. These experiments prove that no congregations are too small or too poor to be unable to contribute to the good cause. And they are calculated to encourage local committees to take a careful survey of the spheres entrusted to their superintendence, and to do their

bring every waste patch and corner of it under their culture for missionary purposes. In so doing, they would render good service (as already suggested) to many an outlying, isolated, and, in this respect, neglected community. Apart altogether from the pecuniary proceeds of such annual visitations, they would exert a most salutary influence upon the people. They would expand their view, enlarge their hearts, and form their characters in accordance with a higher style and standard of Christianity.

But great as would be the moral value of such a plan, were it generally acted upon, its money value is not to be underrated. It is unquestionable that, in many districts, the outstations might be made to contribute, as they already do in some, a considerable sum. And were they wisely and diligently worked, the muchneeded augmentation of the Society's income by one-fifth, might, it is confidently believed, be easily realized. This, however, is a province of labour which must devolve upon central committees, and especially upon the ministers of adjacent towns. Owing to the demand for missionaries, and the difficulty and expense of special deputations, it would be impossible for arrangements to be made in London to supply the wants of all the smaller places. This must be done in their own locality, as it is done by the Wesleyans, and by some of our ministerial brethren. Sometimes, indeed, a missionary might be obtained; but the chief reliance must be placed upon ministers; and there are few methods by which they can more easily or effectually promote missions.

These are suggestions already embodied in the practice of many; and wherever the experiment is made, the success which has followed sufficiently demonstrates their suitableness and value. Let all ministers do, in this respect, what has been done by some, and they will materially promote the cause of missions.

"For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumbling-block and unto the Greeks foolishness; but unto them which are called, both Jews and Grecks, Christ the power of God and the wisdom of God," 1 Cor. i. 22-24.

CHRISTIANITY is emphatically a spiritual system. Its design is not to charm the senses, but to influence the mind, and by purifying the springs of thought and action to affect and regulate the whole life. Hence it begins by laying down a few striking and undeniable facts,-from these it deduces great and momentous doctrines, showing how the facts may be turned to account, and upon those doctrines it founds weighty arguments addressed to the reason, and powerful persuasives addressed to the heart. Thus it treats man as a rational being, and, although it insists on the need of the Holy Spirit to work in him a lasting change, yet, in the means which it employs, it aims to convince and impress him by a process similar to that which we adopt in ordinary life.

Christianity is also a practical system. Intended for the good of universal man, the ignorant and the rude as well as the learned and acute, it carefully avoids ingenious and exciting theories, or refined metaphysical subtleties, it even withholds information on subjects respecting which curiosity might have been supposed neither idle nor presumptuous, and seeks to concentrate the whole attention on those vital points which relate to human duty and everlasting life. Whilst, therefore, it does "speak wisdom to them that are perfect," does reveal a high and heavenly philosophy to such as are transformed and purified; it lends but small

encouragement to those who love the airy regions of religious speculation, and spend that time in weaving impalpable sophistries which they ought to have spent in doing the will of God.

These two features of Christianity have in every age called forth two classes of opponents, who are very fairly represented by the Jews and the Greeks of the apostle's days,-men who have endeavoured to tamper with the gospel, and accommodate it to their own opinions and tastes, or else have scornfully renounced it altogether.

The Jews hoped that the Messiah would appear in visible triumph and glory,-that "his kingdom would come with observation," and that the service of his temple, enriched with the spoils of conquered nations, would be more gorgeous and imposing than their ancient ritual. They looked for a temporal reign and ceremonial worship; and hence the preaching of the cross proved to them a stumbling-block, nor could they tolerate the thought that the kingdom of their Messiah should "not be meat and drink, but righteousness, peace, and joy in the Holy Ghost." Many of them, therefore, rejected the gospel at once, with hatred and indignation; and others who received it endeavoured so to overlay it with Jewish practices, and so to corrupt it with outward ceremonies, that several of the epistles are largely occupied in exposing this carnal spirit, and in pointing out the danger to which it leads.

Whilst the Jews were thus engaged in endeavouring to invest Christianity with the ceremonies of the ancient law, and to reduce it to a mere system of ritualism, the Greeks, on the other hand, wished to

divest it of its facts and its requirements, -to adorn it "with enticing words of man's wisdom,"-to interweave it with their transcendental speculations, and utterly to "spoil it by philosophy and vain deceit." Although some of its principles appeared to them so sublime as to deserve incorporation into their theories and hypotheses, yet the cross was laughed at as an absurd appendage, as absolute "foolishness," too gross for their refinement, too passionate for their calmness; and, "vain in their own imaginations," they laboured to evaporize its glorious substance into "philosophy, falsely so called." Thus the one class objected to the gospel as too spiritual,-the other class as too practical. The former would have welcomed it if it had appealed more vividly to the senses, the latter if it had not regarded the senses at all. The Jew demanded that it should be embellished with graceful forms and rites; the Greek, that it should be reduced to a mere subtle speculation. Thus the apostle was assailed in opposite directions with equal vigour; but, feeling that the gospel which he preached was divine, and therefore unchangeable, that being perfect it could not be modified by the varying opinions and feelings of man, but was intended to bring those opinions and feelings into harmony with itself,- he held on his course without concession or compromise, and still "determined to know nothing among men save Jesus Christ and him crucified." Now, when we watch these two classes of men as they move down the stream of time, we shall observe various modifications of the theories which they held at first, yet the substance is ever the same, nor is it possible to fix on any generation in which we do not find certain religionists, whose only love appears to be for the outward and visible, and certain others, who wish to resolve everything into an emanation from their own spirit. The reason is obvious. Human minds may be thrown under two great divisions,-those whose tendency is objective, and who therefore look without for facts and phenomena;

and those, whose tendency is subjective, and who look within for inspirations, and ideas. In both these divisions there are men whose wills are too proud implicitly to bow to Divine authority, and who yet cannot wholly divest themselves of their religious instincts, and hence they tincture the system which they adopt with the tendencies of their own character and thoughts. Thus the spirit of ritualism and the spirit of rationalism are always found side by side with the spirit of scriptural, practical piety, and call for the utmost watchfulness on the part of God's servants, to counteract their noxious influence.

No one of even common powers of observation can have failed to notice that these two elements are at work in our own country at the present day; and as in every age they wear some new characteristics, so in this we do not hesitate to say that they are chiefly distinguished by activity and refinement. On the one hand the advocates of ceremonial Christianity display little of the cold heartlessness or the coarse idolatry of the last century. The glow of earnestness pervades their writings, and an intense reverence marks their devotions. The religion of forms and symbols, of beauty and of taste, they eagerly seize, in the belief that it alone can meet the cravings of spirits which had been chilled by the bald, unmeaning negations of the past age. Bent on carrying out their convictions to the highest perfection, they call in genius and skill to aid them in their work. Their temples are models of grandeur and of grace. To the uninitiated eye every form and every enrichment have their higher meaning, and point to facts or verities which should be held in everlasting remembrance. The finest specimens of æsthetic skill are employed to lend attractiveness to worship, and art is made to place her fairest offerings upon the altar of religion. The dim, mysterious light, the rolling incense, the gorgeous picture, the sacred altar, the mystic wafer, the bending priest, the costly vestments, the pealing organ, the