the process, know well how to obliterate all traces of its origin; so that, with such as have not travelled beyond their circle, the borrowed wealth answers the same purpose as if it were their

own.

We, that is, the writer of this Salutatory, are far from expecting to do any thing in the way of directly supplying this kind of fruitage; for such an expectation on our part were simply ridiculous; and we do not exactly mean to offer ourselves as candidates for ridicule. But we do hope, and shall endeavour our best, to do somewhat towards kindling and diffusing the spirit from which, in due time, such fruitage may be expected to grow. Moreover, the Church has plenty of pens not wanting in grace or strength, and only needing to be drawn into action. Genius is indeed a rare plant everywhere; but of the talent and learning of the country our young, yet august and beautiful Mother has a fair proportion; and her tallest and straightest sons will accomplish none the less of real good, that the tastes and principles, which they imbibe from her teaching, withhold them from the vulgar arts of popularity and noise. We shall do what we can towards opening ways and furnishing motives, for some of the best among us to devise and execute the handsome things of which they are capable.

We are aware that the Church is by many thought to lag behind the age in the fresher and sprightlier aptitudes of mental life. It is true, her discipline is not the best for giving that onesided development of mind, which, even because it is onesided, waxes fluent in such smartnesses of thought as take with the multitude of touch-and-go readers. Her chaste and sober style of service, her variety and distribution of matter, her symmetry and amplitude of prospect, naturally beget that temperance and modesty of thought, which giddy and skittish eyes are apt to consider dull. Minds formed and tempered under such a system are often regarded as weak, because they have the strength of self-control; or as heavy, because they have the natural weight of solidity: they cannot frisk and caper so as to bring down the public house; nevertheless they are commonly found to have that in them which will best stand through the familiaritics of home. Howbeit, we are no

advocates of a discipline of dulness; but hold that men may be equally pious and good, without drilling their mental parts into a sleep-persuading gravity of movement.

A considerable portion of our space will needs be devoted to efforts of criticism, in reviews and notices of books; whereby we hope to be somewhat useful as guides and helpers in reading, to those who may give us a share of their attention. All about us, are minds busy and fertile, some for evil, some for good. We are having issues, many and large, of mere vapour and mud; and it not unfrequently seems as though the whole cause of literature were going to be swamped in its own. superflux of scum. On the other hand, we are blessed with not a few springings of genuine light: for these, we may thank God, and take courage; remembering that one small lamp is enough to overcome a large roomful of darkness.

As we much prefer to read such books as are worth the reading; and as it goes something against our grain to be sawing up our fellow-mortals; we shall naturally spend more strength in putting forward the good than in crying down the bad. Still there will be occasions when the saw must be used, and when we shall not scruple to use it. And, in respect of this point as of others, it may not be amiss to say, that we have lived too long to approve of all that any man does, or to expect any man to approve of all that we do.

Nor do we by any means intend to confine our efforts in this line to books of a theological and ecclesiastical cast: we mean to take frequent excursions into the fields of poetry, and fiction, and general literature; keeping an eye on the livelier doings of the wits, as well as on the graver labours of divines. For, in truth, one, and not the least, of our motives in the undertaking is, to contribute whatsoever we can towards enlarging the circle of our brethren's sympathies and interests, and to serve, in some measure, as a conductor or medium between them and the springs of living thought; believing that they may be greatly strengthened and furnished for their proper work, by standing in a wider circulation of mental life. Not indeed that they are particularly deficient in this thing; far from it; but the best men, unless they have frequent invitations to do otherwise, are apt to cut themselves out from the

general currents of interests, and retire too much within their professional cells. Even the exercises of the pulpit will taste the sweeter, and work the deeper, for being well aired and ventilated with the breath of liberal studies.

And perhaps we may as well let it be known in the outset, that throughout our literary department we shall claim for ourselves and our contributors a pretty large measure of freedom. We cannot agree to be always on our good behaviour, or to keep perpetual watch and ward against any letting down of our dignity. We care not how many read our pages from other motives than a sense of duty; being well assured, that if what we publish have anything good in itself, it will do all the more good for walking arm in arm with pleasure. Unless, therefore, some planet look with malign aspect upon us, our pages will have some things for the reader to work over; some, for his thoughts to play with; and some, perchance, whereon they may work and play at the same time. We hold that, the fitnesses of time and place being duly observed, there is nothing wicked or hurtful in the natural sportings and playings of wit and fancy; and we question whether any think it naughty to laugh, but those who are too cold and heavy to get off anything worth laughing at. Flippancy and frivolity we shall indeed try to guard against; but, as for having our intellects always starched up into solemn primness and rigidity, the thing is not to be thought of it is more than possible that we may sometimes relax into downright frolic and fun; trusting that we know how to be "merry within the modest limits of becoming mirth." Even in the serious business of life, a timely gush of playfulness often serves as oil, to make the wheels run glib and smooth. And many a bad passion may be averted, many an angry thought turned to kindness, by apt strokes of pleasantry. To say nothing how the mind may laugh itself into health and sweetness, a well-turned and good-natured jest, or a delicate touch of humour will often do more than any sermon can, to insinuate or fructify even the sobrieties of reason. These and divers other hilarities of thought belong to us; and they all share the glory of virtue by being used to worthy ends; due

care being taken, withal, not to transgress the rules of good

taste and good manners:

Grace, laughter, and discourse may meet,
And yet the beauty not go less;

For what is noble should be sweet,
But not dissolv'd in wantonness.

We therefore give fair warning, that grave things and things juicy, hard thinkings and thinkings not hard, the enlivenings of wit and humour, and all the proper stimulants and exhilarants of the mind, provided they be clean and sweet, and ordered in fair keeping with the proprieties of virtue, will be freely allowed to chase each other through our pages. And if any of these things should be found lacking, it will be not from any disapproval of judgment, but simply from want of faculty. But, while we stand up for spicery and salt, and believe that intellectual food should be seasoned to the relish; we know full well, that none but the most pampered and perverted taste can desire to make a meal of such things, and shall endeavour, accordingly, that they may not grow beyond their proper measure as a seasoning. For the most oppressive bores to be met with, are they who are always straining to say something witty and smart.

What more we have to say in this connection, is but short. The American Church Monthly stands as a successor to The True Catholic, which has been bought in and taken as our bottom. Along with that paper, we are to have its muchexperienced Editor, HUGH DAVEY EVANS, Esq., of Baltimore,— a man deservedly honoured and looked up to in all parts of the Church, as a regular Contributor, who will furnish about the same amount of original matter as heretofore, and will at all times give his own thoughts in his own way, entirely free of editorial restraint or supervision. Nor do we mean to pursue any thing of a tight or rigid system with our other contributors; but shall allow a pretty liberal range of difference from the Editor in opinion; though, of course, this must not go so far as to set our pages at strife with each other, or hinder a substantial unity of purpose and effect. For it is a harmony of sounds, and not a monotone, that we wish to accomplish; and who does not know, that to make such har

mony there must be more or less of diversity; nay, that even a certain amount of discord, if it be rightly placed, serves to enrich and strengthen it? As for ourselves, suffice it to add, that we are not changed from what we were when formerly labouring in a similar capacity, save that we have grown a little older, and, it is hoped, somewhat more calm, and sober, and considerate. Salvete.

ECCLESIASTICAL POLITY.

The Church is a Divinely appointed institution, intended to answer certain great purposes in the economy of Grace. It is designed to disseminate the light of Divine Truth, to afford a society in which those who have received that Truth may find aid, comfort, and sympathy, and to provide for the offering an united worship to the Holy and Ever Blessed Trinity. For all these purposes it is necessary that it should be a society. For all these reasons it must have a ministry. Moreover, it must, in order to answer the ends which have been mentioned, be known to exist. The Church upon earth must, then, be a visible society, having a known ministry. It must, therefore, have organization and government.

In the strictest sense, there can be no visible society beyond the limits of a single congregation, which can be seen to meet for the purposes of worship, consultation, or coöperation. This idea seems to be the basis of the Congregational system. But that system has been found to be practically inadequate to the functions of a Church. It has been, therefore, virtually abandoned by those who formerly adhered to it as of Divine appoint ment. Congregationalists now hold Assemblies of Delegates from many Associated Churches, as they call their congrega tions. Such assemblies differ from the Presbyteries of the Presbyterians, chiefly in name. It is by means of them, that the idea of unity among the distinct congregations is manifested. In the present state of the world, the assembling of representatives in a deliberative body is the most effectual