in all this; but unless the infatuated dupes can be induced to reverse their own sentence, it is immutable. It is the judgment pronounced by a Quarterly Meeting, the highest circuit court, and its reversal by any other authority would be an insufferable outrage on a sacred right. This representation is no mere figment of the imagination, but an embodiment of facts, as they have existed in at least one church in which the right of appeal was recognized, and the wrong redressed, and in another which denied the right, and, though to its own lasting injury, perpetuated the wrong. The necessity of permitting appeals to be carried beyond the limits in which incompetency or undue influence may be reasonably supposed to exist, is felt and practically recognized both in the church and the world; and it is difficult to conceive of a more gross perversion of language than is exhibited by those who represent this arrangement as despotism or tyranny. (Hear, hear.) All this is equally applicable to negligences and infractions of the law. We therefore see the Court of Queen's Bench invested with authority, in numberless cases, to decide on appeals, to reverse erroneous judgments, and to remove public officers illegally elected. This jurisdiction is classed by our most enlightened statesmen among the safeguards of liberty, and the privileges of which Britons may justly boast. They are so; and the man who would represent the right of appeal for the rectification of error, as an artful contrivance for the practice of tyranny, or an arrangement which overrides law, and reduces the liberty of the subject to a nullity or a sham, would either insult our understandings or stultify his own. (Hear, hear.)

I must close this address, already too long, with observing that the LEGISLATIVE and EXECUTIVE power vested in Conference by our churches, like many other parts of our system, is misapprehended, for want of keeping in view the true character of the Conference itself, the rules which regulate its proceedings, and the counterbalancing, and, as we have seen, controlling powers with which it is inseparably connected. And although the statements already made might suffice for the correction of those misapprehensions, yet I would again observe that our Conference is not an assembly formed and acting independ

ently of our churches, but an assembly formed by them and for them. It is a representation, and a faithful representation, of the community, its ministry, and membership. Its rule is not to adopt any important measure without first submitting it to the consideration of the Quarterly Meetings, and obtaining their general approval. Our churches have also the right of free discussion, and, as has been shown, have the power, by their representatives in the Quarterly Meetings and our Conferences, to effect at any time whatever changes they may deem requisite, within the limits of the Poll Deed, and each seventh year may alter any part of the Constitution. (Hear, hear.) Conference is, therefore, only the depository of the power of our churches and the instrument of their will. It can have no interest separate from theirs, much less hostile to them. It has, therefore, never attempted to carry any measure in opposition to them. Nor have either its legislative or judicial acts led, at any time, to the separation of a single circuit; nor, except in one instance, to anything approaching to connexional agitation. And that agitation was produced by the removal of a man from our ministry who is now unblushingly engaged as an Infidel lecturer, but who, by untiring exertions, a powerful and persuasive eloquence, plausible pretensions to the most perfect disinterestedness and philanthropy, and a system of falsehood and hypocrisy more artfully contrived and concealed than that reared by Nicholas of Russia-and which the Old Serpent himself would find it difficult to surpass-had secured to himself an extent of power and influence which enabled him to alienate thousands of our members, although his iniquitous object was not only to extirpate the ordinances of Baptism and the Lord's Supper, both of which he had publicly denounced, but silently to subvert the foundations of the entire system of evangelical truth, that he might raise on its ruins a form of Unitarianism, from which, when developed by him, the Unitarians themselves shrunk with abhorrence. With that exception-and it is one which will redound to the honour of the Conference-we have had connexional peace. (Hear.)

As I have elsewhere stated, the result of the practical working of our system during fifty-seven years has

But

been to secure for it the approval and warm attachment of both members and officers, and to produce an amount of mutual confidence and connexional peace unsurpassed in any religious community, and equalled but in few. (Hear, hear.) Long, indeed, has it been the custom, in more quarters than one, to taunt us with our want of spiritual success. And, to the charge of defective zeal in the holiest of causes, we plead guilty. More might have been done; and had the Connexion been more faithful to its high calling and its Divine Head, more, very much more, would have been done. notwithstanding this, the true state of the case has been grossly misrepresented. Mr. Martin's corrective statement, that the "New Connexion has increased its members in a greater proportion than the parent body," is thus illustrated and confirmed by Mr. Wright in our December Magazine: "In 1798, the first year after the division, our numbers were 5,037; in 1854, our numbers were 21,141; from which it appears that our numbers have increased 993 more than fourfold. In 1798, the numbers in the Old Connexion were 113,698; in 1854, the numbers in Great Britain are 264,168; in Ireland, 19,233; in France, 1,098; in Canada, 36,323; in foreign stations, 94,520-total, 415,342-showing that the increase is 39,450 less than fourfold. If we take the comparison

four years later, which seems only fair, seeing it was not till then that the New Connexion was properly consolidated, the result will be found more fully in our favour. In 1802, our numbers were 5,070, which set against 21,141 in 1854, gives an increase of 861 more than fourfold. In 1802, the numbers in the Old Connexion were 125,593, which set against 415,342 in 1854, gives an increase of 87,030 less than fourfold." (Hear, hear.) Although, therefore, there is too much room for self-abasement and humiliation before God on account of unfaithfulness and unfruitfulness, yet we may not only deny but throw back the epithets, "A donothing," "a stand-still community." Nor is this all. We may also render thanks to the God of all grace for the fact, and take encouragement from it, that with the exception of the Primitive Methodists-a community to which both the advocates of priestly rule and circuit independence studiously avoid any reference-the New Connexion has increased, in proportion to its original numbers, equally with any other religious community in the United Kingdom. I might add more; but the facts thus presented will, I trust, enable you to see the fallacy of statements widely circulated concerning us, and to form a correct judgment respecting the character and results of our Ecclesiastical Polity. (Cheers.)

A School History of Modern Europe from the Reformation to the Fall of Napoleon, with Chronological Tables and Questions for Examination. By John Lord, A. M. London: Simpkin, Marshall, and Co.; Hamilton, Adams, and Co.

When the events of all European nations, during the important period between the Reformation and the fall of Napoleon, are condensed within a volume of 400 pages, we cannot expect much more than a brief epitome of those events-a mere outline of history. Such is the present volume. Yet, while admitting this defect, necessarily resulting from the brevity of the work, we have pleasure in stating that it is as interesting and instructive as its condensation will allow. The author

The

has evinced both sound judgment and correct taste in his manner of presenting the facts of history. The panorama, though rapid in its motion, is lively and picturesque in its scenery. work will stimulate the appetite of the juvenile student for the more copious details of history, and refresh the memory of the adult with the recollection of scenes which were the subjects of his earlier studies. The tone and sentiment of the book are healthy, and we doubt not the work will occupy a useful place among the elements of scholastic training.

Memoir of Old Humphrey, with Gleanings from his Portfolio, in Prose and Verse. London: Religious Tract Society.

Under the assumed cognomen of

"Old Humphrey," or "Peter Parley," the writings of Mr. Mogridge have long been popular with all classes, especially with the young. There is a vein of strong sense, good humour, English feeling, and manly piety, rendering all his productions highly acceptable and useful. In November last this excellent man was called to his reward. Cheerful and consistent piety had marked his life, and resignation and buoyant hope gilded the hours of approaching death. In this small volume we have the memoirs of his life, with gleanings from his portfolio. While the former is a brief and simple record of unaffected piety, of experimental and practical religion, the latter contains a number of short pieces, in both poetry and prose, which are fit to be classed with the best productions of his pen.

The Mormon's Own Book; or, Mormonism tried by its own StandardsReason and Scripture. By T. W. P. Taylder. 12mo, pp. 200. London: Partridge and Oakey.

This is a learned and elaborate exposure of Mormonism. Its history is carefully traced, its hypocritical pretensions are clearly refuted, its licentious dogmas are faithfully exposed, and the odious character of that vile abortion of fraud, fanaticism, and lust is set forth in its naked deformity. Those who wish fully to understand both the true character and the antidote of Mormonism, must read this volume. The author has conferred a boon on society by its seasonable publication.

The Present Crisis: in Connexion with Christian Union and Missionary Labours. By the Rev. T. R. Birks, M.A. 18mo, pp. 104.

The object of this little work is to glance at the direct and reflex influences which the Evangelical Alliance has exerted on Christian denominations, and to inculcate the fraternal spirit which that organization seeks to cherish and promote. In tone, sentiment, and style, it is admirably adapted to the benign object contemplated, and cannot be read without both pleasure and profit.

Nine Days' Meditation on the Abuses of the Church of Rome, written originally in Italian. By Alexander Borgia, and translated by the Author. 8vo, pp. 40.

Italy has produced some eminent

assailants of Papal pretensions, and among them must be mentioned the author of this tractate. It is a clever, keen, sarcastic exposure of Papal assumptions, and a scorching contrast of the same with the teaching of Scripture and the example of holy men.

The Association, or Young Men's Magazine for January and March. Glasgow R. Stark. London: Ward and Co.

The object of this serial is to diffuse religious knowledge among young men, and to stimulate them to self-culture. It furnishes, also, intelligence of the operations of the various associations organized for the mental and religious improvement of young men.

The Sunday at Home for March. The Leisure Hour: a Family Journal of Instruction and Recreation.

These two serials, issued by the Religious Tract Society, continue to do good service. They contain well written articles, adapted to instruct the mind, to cherish sound principles in the heart, and promote practical religion in the life.

The Death of the Emperor Nicholas I. By the Rev. B. S. Hollis. London: Partridge and Oakey.

The Wesleyan Pulpit, March, 1855. London: Partridge and Oakey.

In this number we have the conclusion of a sermon by the Rev. Jas. Kendall, a whole one by the Rev. W. Holland, and the commencement of one by the Rev. Luke Wiseman. Each sermon indicates respectable ability. In the sermon by Mr. Holland, there is considerable mental power; but there is a want of that exhibition of truth which grapples with the conscience, and sets forth the spiritual designs of the gospel.

Discusion on Secularism. Report of a Public Discussion between the Rev. Brewin Grant, B.A., and George Jacob Holyoake, Esq., held in the City Hall, Glasgow, on Monday and Thursday evenings, commencing October 2nd, and ending October 19th, 1854. Glasgow: Robert Stark. London: A. Hall, Virtue, and Co.; Ward and Co.

The subject of this discussion was the question-"Is Secularism inconsistent with reason and the moral sense, and condemned by experience?" Secularism was defined to be meant, "that phase of modern Free-thought represented by Mr. Holyoake's writ

ings, and in the publications edited, recommended, or approved by him." On this topic the debate was continued for six evenings in the presence of three thousand people. The affirmative was maintained by Mr. Grant, and the negative defended by the champion of infidelity. This discussion was conducted with much calmness and eloquent sophistry on the part of Mr. Holyoake, and with much acuteness and force on the part of Mr. Grant. Mr. Holyoake is undoubtedly one of the cleverest advocates of infidelity in the present day, and possesses a remarkable degree of self-possession in debate; but his arguments (if we may call them such) were completely and triumphantly overthrown by Mr. Grant; the tenets of Secularism were fully exposed, and proved to be not

only "inconsistent with reason, repug nant to the moral sense, and condemned by experience," but odious, demoralizing, and blasphemous. If there be any feature in Mr. Grant's advocacy which does not exactly accord with our views, it is the tone of harshness and personal invective which runs through his speeches. Powerful in truth, ready in utterance, and convincing in argument, the good cause would have been graced with a nobler triumph had its able defender displayed more amenity and gentleness of spirit.

Unfolding the Bud. By Silas Henn. London Partridge and Oakey; our Book-room.

This little work contains some very good counsel to Christian parents on the mental and religious culture of their children.

DEATH OF

THE EMPEROR OF RUSSIA.- The Great Disturber of the peace of Europe is no more. Nicholas, Emperor of all the Russias, is dead. Intelligence reached London March 2nd, that The Emperor Nicholas died this morning at one o'clock, of pulmonic apoplexy, after an attack of influenza." It appears that the news of the defeat of his army at Eupatoria highly aggravated the symptoms of his disease and accelerated his death.

Respecting this solemn and startling event, the Times has the following appropriate observations:

"No single event could have happened in Europe of such momentous importance at the present time to the whole family of civilized nations; no event could have occurred more startling from the contrast between the pride and power of a ruler who sent forth but yesterday his myriads to battle and seemed to hold the issues of life and death in his own hands, but who is now less than the least of his serfs, and lower than the dust of that empire which was lately his own. In the long array of history, and among those figures dimly seen along the ages of the past which bear imperishable traces of their guilt and their doom, none stands a more visible mark of retributive justice than he who has thus abruptly passed from the soene of human affairs. The summons of Belshazzar upon the fiery wall was not more appalling,-the destruction of Sennacherib not more terrible. This blow has

fallen not only on the armies which Russia has equipped for the defence of her territory, not only on her policy and her alliances, but more especially on the one great author of the war, who has expiated with the loss of reputation, the loss of power, and the loss of life itself, the outrage he committed on the rights of other States and on the peace of Europe. We shall not press against the bier of the public enemy the charges to which in his lifetime the Emperor Nicholas was exposed; we shall not give vent to feelings of hostility and resentment against one who is beyond the reach of human censure. The touch of an Omnipotent will reduces the fabric of all earthly power to dust and ashes, and vindicates the course of eternal justice by means infinitely above our knowledge. Such an event silences the discord of the world, as it were by the stroke of Heaven, and must suggest even to the most indifferent minds, thoughts which cannot find their place among the petty interests of daily life."

No. 114.

ΤΟ

CANADA.

ANNIVERSARY SERVICES,

TORONTO.

The anniversary services of our church in Toronto were held on Sabbath, December 24th, and the tea meeting on the Wednesday evening following. About

300 persons sat down to tea, and afterwards the meeting adjourned to the church, where addresses were delivered by Revs. T. Goldsmith (the chairman), Richardson, Robinson, Ogden, and others. At this meeting a new set of tea-ware, presented by J. Clementson, Esq., of Hanley, England, was used. The ware is a white or stone colour ground, with a device printed on each piece, and the name "Methodist New Connexion Church, Toronto."

In reference to Mr. Clementson's donation the following resolution was passed with acclamation:

"That this meeting, on its own behalfon behalf of the Sabbath School-and the ladies' sewing meeting-begs to express its gratitude to Joseph Clementson, Esq., of Shelton, in the Staffordshire Potteries, England, for the donation of a handsome set of tea-ware for the use of the various social meetings connected with our church; and that a copy of this resolution be forwarded to Mr. Clementson."

WELLAND CANAL CIRCUIT.

St. Catharines, Dec. 18, 1854. Brother Robinson,-I am well, and feel grateful to God for it. The work of the Lord is reviving on this circuit; the old members are zealously affected in the good cause of Christ, and about twenty have been converted to God-all praise be to God. I am now engaged in the battle field, fighting the enemy; we have commenced a meeting in Pelham, the prospects seem very good; at present all over the Circuit the work is reviving. I hope to be able to write to you soon and

NORWICH CIRCUIT.

TO THE REV. J. H. ROBINSON.

Tilsonburgh, Dec. 25th, 1854.
Dear Brother,

I am happy to state that I have seen some good effected by the grace and holy spirit of God, though but small, too good to be lost. In a small protracted service the Word of the Lord was effectually felt; a few united-and I think more are under conviction for their sins. I am trying to enlarge our borders, where practicable, for the benefit of the church. Brother B. P Brown is travelling with me now as my. colleague and this I trust will give an impetus to the work of God. The removal of some of our good members will reduce our numbers, but we hope, the deficiency may be supplied by new ones filling their places. We deeply regret the loss of those that are gone. I am happy to state the parsonage house is in progress-the frame is up, and I think will be finished by conference if nothing intervene. A very commodious chapel will also be opened on this Circuit in May next, if all is well, dedicated and deeded to the New Connexion. The brethren on this Circuit seem determined to push the work of God along. I assure you here are a few whole hearted souls-and they are great hearted souls -and they are good hearted souls.

Our Missionary Meetings exceeded my expectations, but nothing is too great for the Lord; the silver and the gold and the cattle are all the Lord's, and the hearts of the people are in his hand, and when he says give, they cannot withhold. At Lake Hunger we never had a Missionary Meeting before. On the 18th there was a very good congregation-the weather rather inclement; opened at seven o'clock, when Samuel Kelley, Esq., was called to the chair. The meeting was addressed by Mr. Kettle, from the Waterford Circuit,