2. We are encouraged by His promises. The Saviour said to his followers, "Ye have not chosen me, but I have chosen you, that ye should go and bring forth fruit, and that your fruit should remain; that whatsoever ye shall ask of the Father in my name, he may give it you."-John xv. 7. "If ye abide in me and my words abide in you, ye shall ask what ye will and it shall be done unto you."-Matt. vii. 7—11. He who uttered these things can never lie; though the promises of men should entirely fail his can never fail. But the Saviour has taught his followers to pray for the coming of his kingdom; and not only so, but he himself bears the names of his followers in his heart, and intercedes for them that their prayers may be answered and their desires realized. But finally, "He that spared not his only Son, but delivered him up for us all, how shall he not with him also freely give us all things?" christians robbed Mr. Pringle of eight hundred rupees, so you are no better than we are." There was just the shadow of a shade of truth in this objection. Old Krupa Sindoo (not the deacon,) was accused by a native of cheating Mr. P. in the charge for some work, but Mr. P. himself never allowed that the accusation was valid. This circumstance shews that the spirit which would say, “Ah! ah! so would we have it," is not yet dead. We then crossed over to Surchova village, where we came to for the night. Aug. 21.-Had our first opportunity at Surchova, where a good many people collected. We then stalked through the mud to Budalow, where we had another pretty good opportunity, and sent several books to villages inland. We next made an attempt to visit Kurkuriya, a large village, but the stream was too strong for us, and we were carried far away from it, in fact, right out into the Katjuree. From the duty which devolves upon us as the disciples of Christ to pray for each other, As we could not retrace our way, we pushwe see the very near relation that we sustained on to the Deb Nuddee, or river which runs to each other. Though we are separated by from the Katjuree to the sea, very near the thousands of miles, even then we are united; Black pagoda. Our first call in this stream as Paul said, ye are one body;-in the body was at Gorindpoor, where we could do no there are several members, but they all act thing. We then went on a few miles, and in union and tend to each other's good; and turned into a bye cut, which led us to Kathough we dwell in different countries, and rench, Brahmun-Syloo, Brahmunbutti, and are dissimilar in many respects, still we love Rombah. We had several good opportunities each other; we are afflicted in your affliction, at these places, and scattered a number of and joy in your joy. But above all things, let tracts and gospels over various parts of the us seek the glory of Christ, who is "the head Syloo Furgunna. of the body;" let us serve him with all our powers of body and mind, and endeavour by every possible means to bring on that day when his glory, like the rays of the sun, shall illumine the people of every land. So let it be. Amen. Amen. MISSIONARY EXCURSION ALONG BY REV. A. SUTTON, D.D. I say Being desirous of making an experimental Aug. 22.-Rose early and had another opportunity with the Rombah people, but a heavy shower dispersed our audience. We then went on to Airanda. Our passage along the rivers is easy enough, but the excessive rains had inundated the country, so that my only means of getting to a village not immediately on the banks was to pull off shoes and stockings, roll up my pantaloons above the knee, and wade through mud and water, somewhat, you will say, in fra dig, but better so than not go at all. So thus we went to this village, took our stand under a temple shed, and talked to some six or eight people. Returned as we went, and then turned our boat's head once more into the Deb river. It was the Sabbath; but as my Master went through the corn fields on his message of mercy on the Sabbath day, I thought I might do the same. So baving dispatched breakfast, I started and walked several miles; could, however, meet with but few people, they being out in their fields; and I could do nothing beyond distributing my gospels and tracts as I went on. At Sood Oyloo we fared better, and had a little congregation. We tried in two other places, but could not get across to the village on account of deep ditches and swamps. 23rd.-Visited Bypada, Okoondra, Kurmanga, Bagh-brindahburn, and Sunkara-sahi. IRELAND'S MISSION FIELD. The roads blocked up with mud and jungle, and I found it impossible to get along in some places. My companion in his native undress managed better, and did most of the work. The last village is located on the banks of both the Deb and Katjura, so that we here turned our faces towards Cuttack. At Burada a messenger met me from home, with a fresh supply of bread, &c; and had I more native help I should have prosecuted my journey further. The weather, however, was extremely stormy; and a market lay in our way home, so that we began to work slowly up the stream. Our means of advancing against the current was dragging the boat by a rope, where practicable; and where not, propelling by bamboo poles. Of course our pace was but the first remove from standing still. 24th.-Mohara hat. Here we hoped for a good market, but it came on very stormy just before market time, and we could not find half a dozen people together. Komboo and a christian youth went forward to Purum hanse, where he found a large number of Brahmins, who heard him respectfully, and then came off in a crowd to the boat for books. A village on the opposite side was visited before breakfast. And here closes our missionary labours for this trip. In the evening a set of bearers and my palanquin met me, and I made the best of my way home. REMARKS. This little excursion occupied six days. It was undertaken with a view to ascertain whether some use might not be made of the wet season for missionary purposes. The whole country between Cuttack and the sea so intersected by numerous rivers and branches of rivers, running from one to the other. These rivers are mostly dry, or so far dry as to be unnavigable, by flat bottom boats even, in the cold or hot seasons, but in the rains roll on in vast masses, often overflowing their banks, and flooding the whole country. The ground in consequence, becomes so saturated as not to dry up sufficiently for us to travel over it in many places during our cold season. The question with me, therefore, was, whether something considerable might not be done by boat, notwithstanding the heavy showers to which we may be exposed; and I think my trip enables me to answer it in the affirmative. I found the rivers full of water every where. Many that would not afford drink for a team of horses in the hot season were now as wide as the Thames at Gravesend. I could have travelled about for a month or two on the Kabjoory and its branches, and to a still greater extent on the Mahanuddee and its tributaries. I hope to try the latter next month if spared. Some caution, however, is necessary, and there are some drawbacks. It is needful that a boat be made perfectly water 55 tight, as the rain falls down in torrents, and the boat serves for kitchen, parlour and bedroom. We calculate on no accommodation or supplies beyond what we take with us. Then the European missionary will feel incommoded by the mud and water everywhere, and this will prevent access to many villages. Still, there are many so located as to be accessible, even to the European the native brethren may visit many others. The rapid stream soon sweeps the boat along over a great distance, and enables the missionaries to convey the Gospel to places otherwise beyond their reach. These are considerations which lead me to think that we have not yet sufficiently improved this season of the year, and that further efforts should be put forth. As, however, I would not urge on others what I would not be willing to do myself, I intend, (D. v.) to try another excursion to the north east. Two native brethren, however, are indispensible, and from one cause and another they are not available just now. In relation to this present excursion, I am satisfied that it was worth the labour and expense. We scattered some good seed on ground hitherto unvisited by myself and perhaps by any one. IRELAND'S MISSION FIELD. At the meeting of the Evangelical Alliance recently held in Dublin, an able paper, drawn up by Dr. Edgar, Professor of Divinity, and Honorary Secretary of Missions for the Presbyterian Church of Ireland, was read, which is published in Evangelical Christendom, and deserves general attention. The following paragraphs we extract as adapted to sustain that hope respecting Ireland which we are persuaded it is the part of Christian wisdom to cherish. "Ireland is a field of intense interest now, on account of the wonderful preparation for missionary work lately made in it by the mysterious providence of God. In 1841, there was in Ireland a population of 8,175,124, and, according to the usual rate of increase it should have been, in 1851, about nine millions; perhaps it had reached this in 1846. But the late census makes the population 6,515,794. Ireland has likely lost 2,000,000 of her population, and about 270 thousand of the houses of her poor have been swept away. Three years since I saw the black ruins of very many; grass and weeds grow now where once they were. "According to the Report of the Commissioners of Public Instruction, in 1843, Ireland contained 1,517,228 Protestants, and 67,42,712 Roman Catholics. Here were fearful odds against Protestantism; here a fearful host at the nod of Rome; here a region of darkness and despotism fearfully large. But famine, emigration, and other causes have effected an incalculable change. As to numbers, the vast proportion of 2,000,000, dead or gone, were Romanists; and hence the proportion of Protestants and Romanists in Ireland has so thoroughly changed, that some authorities state, that Romanists do not ex. ceed Protestants by more than 500,000; while by others the statement made is this:Such is the decrease of Romanists by disease, emigration, and conversions, that, laying out of account 500,000 shut up in workhouses, the Roman Catholic and Protestant population of Ireland are nearly equal. "However inaccurate both these statements may be, and whatever be the exact relation of numbers, one thing is certain, that Romish Ireland has become a much more manageable field than formerly; and the means and agencies in the hands of Protestants are, with the Divine blessing, quite adequate to her regene ration. Other considerations also show that the Spirit of the Lord is lifting up a standard against her great enemy. Political agitation, monster meetings, exciting speeches, roused the Romish mind, and taught it to think; temperance gave it sober leisure; hope deferred on Repeal made it sick; and when the sweeping famine came, many causes combined to shake it from the foundation of its ancient trust. The priest, in his usual pretensions to miraculous power, sprinkled holy water on the potato stalks, yet there settled down upon them, in thicker gloom, the blackness of death. Government gave £10,000,000 to feed the dying; but whenever the priest aided in its distribution, he showed injustice and cruelty. Hundreds of thousands, in charity, were sent from all parts, and all denominations, and commited to the charge of Quakers, Epis copalians, Presbyterians, Methodists, Baptists, but scarcely anything to the Romish priest: and what little he did receive he too often gave to those who could repay him in fees, or made it subservient to his own selfish ends. In the meantime, death was doing a wholesale work; multitudes were gone to their long home and no priest had been near their bed. was a corpse on the roadside; another thrust into a bog; and, near at hand, a whole family, dead in their hut, over whom "the hunger" had crept with a cold and deadly torpor; but all of them had gone unanointed, unshriven; the wife was too weak to rise from the side of her dying husband to go for the priest; or when the little child did totter forth to bring him to the home of the dying, he confessed that there was no money to pay for last rites, and he was driven, with curses, away. Thousands were dead, and no holy clay had been put on their coffins; thousands were dead, and no ceremonies, deemed essential to salvation, had been performed over their cold remains; but their widows and orphans lived, and they could not believe that their husbands and Here fathers must, for the covetousness of selfish priests, be eternally lost. No, no; natural affection rose high over all the teachings of priestcraft; and those who had tried the man of the whip and altar's curse, and found him, in the hour of trial, heartless and harsh; and who in the hour of sickness and sorrow, were visited, and fed, and comforted, by those whom he called agents of hell, could not but see and feel the contrast; could not but feel, in their inmost hearts, that Protestantism cannot be bad when its fruits are so generous and good." Irish Chronicle. BARTON.-The year 1852 will be a memo rable one in the history of the church at Barton. On the 6th of May, the senior pastor of the church (the Rev. J. Derry,) was removed from us by death; and though we did not sorrow as those who have no hope, we were greatly afflicted, and felt ourselves to be suddenly placed in new and trying circumstances, in which we much needed Divine guidance and support. We had recourse therefore to God in prayer; and if we may judge from the course of events, we have reason to say with Daniel, "Blessed be God, who hath not turned away our prayer, nor We his mercy from us." Our pulpits were partly supplied, for a time, by one of our own friends, in connection with the students and neighbouring ministers; and in November, the Rev. E. Bott came to spend two sabbaths with us. The result of his visit was a unanimous and cordial invitation to the pastorate of the church, in connection with brother Cotton, which he accepted, and commenced his labours amongst us on the 5th of Dec. under very favourable circumstances. had a baptism in the morning. The sermon was preached by brother Bott, and the candidates, three males and three females, (five of them the children of members, and all of them at one time or another in our sabbath schools,) were baptized by brother Cotton. The sermon in the afternoon was an earnest appeal to the church, by brother Bott, from 1 Thess. iii. 1. "Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified." The candidates were received into the church, and the ordinance of the Lord's supper administered by brother Cotton. The congregations were very good, and both the services were deeply interesting. We felt it good to be there. Only seven short months before, we were mourning over the loss of our beloved brother Derry; and as we thought of it, and of the goodness of God in so soon sending brother Bott amongst us, we felt that we had indeed reason to be thankful. May the presence of Christ be with us, and may the numerous and signal mercies which we continue to receive lead us to consecrate ourselves more completely and faithfully to his service. J. C. B. APART from the wonderful revela "But, beloved, be not ignorant of this scoff at the idea of the second comone thing, that one day is with the Lording of our Lord, and the consummaas a thousand years, and a thousand years tion of all things. Their character, as one day."-2 Peter iii. 8. and wilful blindness, and one of their tioned, that all christians may be leading reproaches, are here menfortified against them; and the sublime afford a strong resting place for our thoughts of our text are also given to spirits (read 2 Peter iii. 2-10). tions given by St. John, in which, by the seals, the trumpets, and the vials, are pourtrayed the general course of events until the end of time, it may be observed that a large portion of the prophetic spirit was given to the other apostles. Thus St. Paul fore told the rise, character, and destruction of the great apostacy; while St. Peter predicts the spirit of infidelity which would prevail in "the last days." Read the language of Paul -1 Timothy iv. 1-5, and 2 Thess. ii. 1-12, and remark how fearfully all this has been accomplished. The blasphemous claims, the idolatrous practices, the "lying wonders," the hypocritical and false pretences, and the professed asceticism of popery, have been for ages familiar to the minds of intelligent christians; and now the whole system is falling into its dotage, and verges on its decay, we see another class of opponents to the pure gospel in the persons of scoffing and insidious infidels, who, walking in the vanity of their minds, *Notes of a discourse delivered Jan. 2nd, 1853. VOL. 15,-N. S. E Let us, as suitable to the present season, meditate on these words, that we may apprehend their import, consider their application, and regard their uses. "One day is with the Lord as a thousand and a thousand years, years as one day." ly contradictory language. It surely This is very wonderful and seemingdoes not mean that the great God does not discern and appreciate the difference between a day and a thousand who created the world and appointed years! This would be absurd. He the sun to "rule the day, and the moon to "rule the night;" he who ment to be for signs and for seasons, arranged "the lights in the firmaand for days and years;" he who has and revolutions, that the most exquiso accurately adjusted their motions site instruments and observations of astronomers only serve to shew "How most exact is nature's frame," must have a perfect knowledge of time and of duration. The very exactness and order of the revolutions of the earth and of the heavenly bodies, as well as their grandeur and magnificence, teach us that, "The heavens declare the glory of God ;and that, " day unto day uttereth speech, and night unto night sheweth knowledge." It is proper for us, then, to seek for some meaning to these words, which shall accord with the nature of God; and this is very easily found through the medium of his own eternity, which must for a moment engage and occupy our thoughts. Difficult as it may be to form an idea of eternity and of an eternal being, the truth that there is such a being, and that that being is God, is an obvious necessity. If there had ever been a period when nothing existed, then nothing could ever have had a being, as from nothing, nothing would come. But the universe exists, therefore God exists, and has of necessity existed from all eternity. As the Psalmist sublimely says, "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting thou art God." In forming a conception of such a being, as to his duration, we are lost. We look back and conceive of a lengthened period, say a thousand years; we multiply that period by millions upon millions, until our minds pant, and our vision and thought fail; and we say, "Long prior to all this God was: He had no beginning." We pursue the same process in relation to the future, and say, "When all these myriads of ages are consumed, God will be, and his being will never end." We thus realize an imperfect and inadequate, but the fullest conception we are capable of the absolute infinity of duration which belongs to God. His name is Jehovah, "who was, and is, and is to come," without beginning, and without end. 68 This idea of God's eternity being present to our minds, will enable us to understand the meaning of each clause in these wondrous words. We can see how, to a being whose duration is without limit, "a thousand years should be as one day." If his duration is endless, a thousand years, long as they may seem to us, are as nothing in relation to the infinite period of his being. They are reduced to a mere point. They are only, as it were, a day." In the estimation of Him who is "from everlasting to everlasting," they are "but as yesterday when it is past, and as a watch in the night." 66 66 Periods of duration are long or short by comparision. In our day we say, therefore, that a person who has seen four or five score years, has attained to a great age, because he lives so much longer than the generality of men. But in comparison with the lives of the antediluvians, such a life would be short, as they who lived eight or nine hundred years would have regarded one of their number as dying in his youth, if he had expired at such an age. We may also extend our comparisons, and conceive of beings who have existed millions of years, to whom the age of Methuselah would appear as a brief space. But when we direct our thoughts to God, whose being was from everlasting, and after traversing in our minds multiplied millions of ages, feel that we are no nearer the period of his beginning, we are sensible that all comparison of any definite period with his duration is beyond the range of possibility; we at once say and feel that," a thousand years with him are but as one day." 66 In the same way we arrive without difficulty at the import of the other phrase, one day is with the Lord as a thousand years;" for, to a being whose duration is endless, all comparison of limited duration is impossible; and therefore as a thousand |