lost its power to thrill, and the eye just now sparkling with the inspiration of the noblest emotions of humaity, is now cast down, and with much circumlocution and parenthetic hemming, and with the tenderest sympathies for the melancholy estate of fallen humanity, all sincere too, he informs us, "That this effort to reform drunkards is an effort of the church, and that although humanity cries aloud in the streets and lifts her touching voice in the low and murmured wailings of the deserted home, against the wild and bacchanal orgies of her fallen and prostituted children; and although experience has proved that nothing short of the pledge can suffice to break the spell-like charm of this deadly and corroding habit; yet, the convert to temperance is not a convert to Christianity we cannot admit him into the church; and as we are a church-temperance-society, none but churchmen can be members."

The convert is about to retire, chagrined, insulted, rejected -when a second orator, moved by the inhuman spectacle of a returning prodigal, ruined in his fortunes and prostituted in his powers, repulsed by those who have persuaded him of his error, and rudely rejected by those to whom he has fled as to Hermes for an antidote against the worse than Circean cup, whose draught has more than brutalized his noble nature-stands up in his behalf and proposes an expedient by which to whip around the stumbling-block of their own false notions of co-operation. Admitting the doctrine of his brother-that none but churchmen can be members of a church-temperance-society, he suggests the plan of having two pledges in their society-one for the members of the Christian church, and another for converts from the world. The idea is beautiful, and the dilemma is fondly thought to be disposed of. But a practical difficulty soon arises. There is not only the absurdity of a temperance society as a wing of the church, but there is also involved the anti-social idea of social connexion without social privileges. The converts from the world are more numerous than those from the church, and amongst the reformed drunkards of this church protage some are so deeply impressed with the importance and blessings of the subject, as to desire to speak to their fellow-creatures and stop them in their downward and ruinous

course.

But to stand up as an orator along side with a

churchman, would be to co-operate, and to co-operate would be disgraceful, and derogatory to the dignity of the church, and altogether inexcusable in a Christian. The church should have the whole glory of this reformation, and hence, none but churchmen may speak. Well, admit it—say that all the advancements made in the Temperance Society should be so conducted as to bring honour to the church, and let us see how well calculated this plan is to effect the end. The project necessarilly defeats itself-society cannot exist by mutual consent where the privileges are unequal-and so far from doing all the good, the church will soon find that in this way they can do none at all. No honourable man will unite himself to a society in which he is thus to be degraded; no humane man will submit thus to remain, gagged into silence upon subjects that swell every fibre of benevolence in his bosom. He feels within him an overpowering law, compelling him to speak, and he must give utterance to the emotions of humanity. So far, then, from the church receiving all the credit and honour, she receives none; for a temperance society in the church, for church members and none else, I humbly opine, would be so derogatory to the apostles, such a libel upon the principles of Christianity and the wisdom of its founder, as to afford more reasonable ground for an impeachment of heresy, than for any thing else. Honour from such an institution is entirely out of the question.

What, then, is the true course for the Christian to pursue in this matter? These difficulties all arise from a mistaken view of our relations. In becoming Christians we change our relations to sin-to evil; but to nothing that is good, except to make our obligation to do it more binding and solemn. Our duties as social and humane beings, existed before we became Christians. In the change we have only added higher duties to those already existing. We have not released ourselves from them. If it was our duty before we became Christians to ameliorate the condition of man for time, it is our duty after, to improve his condition and brighten his pathway both for time and eternity; and as the duty is not changed, neither are the means by which it may be performed. Christianity has her own institutions, and they are adapted to things which are peculiar to her. The institutions of humanity are insufficient for the accom

plishment of the great ends of the church; hence she has provided her own. She has not, however, repudiated those of humanity so far as they are good; nor does she pretend to furnish substitutions in things merely humane. She leaves human affairs, mere temporalities, things which have to do with relations social and political only, to the wisdom and expedients of men, and takes to herself the high prerogative of providing for eternity. In this point of view, then, how can the church be disgraced by co-operation? There is nothing disgraceful in the thing effected. The moral reformation and social and domestic improvement of man, surely cannot degrade us. And were all the inebriates and tipplers on earth brought into the Temperance Society along with us, and converted into the most moral and exemplary of men, we would still stand above them. Christianity would still invite them to a higher society; and notwithstanding their moral improvement, she would still cry," Unless ye repent, ye shall all likewise perish ;" "Unless ye be born of water and of the Spirit, ye cannot enter the kingdom of God." The danger of disgracing our cause is not in uniting, but in withholding our efforts. We are declared to be "the light of the world," and as such all eyes are turned upon us. Our conduct is narrowly watched, and it is expected of us that we be ready to every good work. When Christians are then, not only unaiding, but in some cases opposing those great movements of humanity which are so wisely adapted, as experience and history prove, to effect the good of man, what else can we expect but the look of derision and the disgrace of our cause-for of all things on earth, inconsistency with our profession tends most to disgrace us in the eyes of an enlightened community. Professing the greater, therefore, let us not be found lacking in the less; but let us, in the true spirit of humanity, engage in every lawful and judicious enterprize intended and adapted to ameliorate the condition of our species, and make them better and happier in time as well as in eternity. MATTATHES.

seen,

CHRISTIANITY is not only a living principle of virtue in good, but affords this further blessing to society-that it restrains the vices of the bad. It is a tree of life, whose fruit is immortality, and whose very leaves are for the healing of the nations. Andrew Fuller.

MARRIAGE.

It is astonishing how little caution is used by either sex in forming engagements of marriage. We venture the assertion, and that, too, without fear of contradiction, that one half, at least, of all the marriages that take place in civilized communities, proves a source of unhappiness to one or both parties; and that, were all marriages consummated without either party ever seeking or knowing each other, there would be equally as many happy marriages, and as many contented families as now exist. To some this may seem strange, and perhaps, incredible; but we believe it no less true. Young women, and men too, rush into the marriage connexion like the "unthinking horse into battle," having but one idea, namely, to get married!

In olden time, getting married was quite a different thing from what it is now: fathers and mothers took especial pains to ascertain the characters and tempers of those to whom they were about to consign the person and happiness of their daughters; and even the daughters themselves were unwil ling to enter the bonds of wedlock without knowing something of the characters of their intended husbands. But now a great many rush into them with as much eagerness as a mouse into a trap, and are about as eager to get out; and the knowledge that it is a hard matter to be liberated, only increases their uneasiness.

We are inclined to the opinion, that if young people were not so much in a hurry, they might be better suited, and all who wish, obtain husbands and wives. But until both sexes exercise a little more judgment, we shall expect to see them, as they are, one half getting along comfortably, and the other half living like cats and dogs.-Factory Girl's Garland.

TO THE METHODIST EPISCOPAL CHURCH IN KENTUCKY.

In the latter part of July last, brother Clark passed through this place on his way to the Otter creek church. He stopped and delivered two lectures to the Christian church. Previous to his coming, I resolved, if the Lord would spare my life, I would obey all the commandments the first opportunity; and I am happy to say I have paid my vows to the Most High.

Since that time, I have learnt that the Methodist church

would have been better satisfied in relation to my apostacy, if I had given my reasons for leaving them, as I had been united with them more than six years, (which I did with all good conscience), without manifesting any fickleness-I will gladly give them my reasons, feeling it a high privilege to speak for myself; even after many of my kind friends have spoken for me. Perchance I may not seem quite so unreasonable as they think.

About six months ago, Mr. Campbell's Christian System fell into my hands, which I thought I would read to see what he did believe, not thinking it would condemn me. I accordingly read it carefully, comparing it all the while with the Bible, and before I was half through it, found in our church (the Methodist) many errors in direct opposition to the revealed will of God. I then commenced a close examination of the church doctrines, and saw in so many instances that they were based on a false foundation, that I resolved to lay them all aside, (and it was very hard to give up things I had held sacred as gospel). You are all aware that I was as honest a Methodist as you now have in your ranks; but I was so thoroughly convinced, that I resolved to go where ever the testimony led me. The third chapter, twentyseventh verse of Galatians, taught me that I was not in Christ. It reads thus: "For as many of you as have been baptized into Christ, have put on Christ." But you will say, I had been baptized-I can see what the book says. Romans vi. 3-5: "Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death ? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life: for if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection."

In reading these passages several questions came to my mind. Had I ever been buried with him in baptism? I must answer in the negative-my baptism was a little water on my head. Does this represent a burial? Christ was buried standing! The testimony says he lay three days in the grave. Had I ever been planted with him? Reason would answer, No, for we know that nothing is planted until it has been completely covered. Therefore, if I had not