more called upon to notice. We have found the Peep of Day, the Line upon Line, and the Mother's Catechism, to be the best books for this purpose; and by means of them we have found children who could not read as much pleased and instructed in the Sabbath school as those of greater age. There is no part of this volume better or more important than the chapter on the visitation of scholars at their own homes by their teachers. To visit those who have been absent even one night, during the following week, is the only safeguard for the regular attendance of the children. But, besides this, the importance of a monthly visitation of every scholar by his or her teacher, cannot be too highly estimated. It is most needful to become acquainted with the condition of the scholars' homes, to bring an influence to bear upon them, to Secure parental aid for the Sabbath school, and to know what special admonitions or encouragements to address to each one. The teacher or the pastor who speaks to strangers, is like a man drawing a bow at a venture, or like a physician prescribing for a patient without inquiring about his disease. These remarks as to visitation apply, however, almost entirely to children of the poorer classes. Much that is interesting on this subject will be found in Sheriff Barclay's chapter on this duty. We observe that nothing is said about the rehearsal of the Sabbath school lessons by the superintendent or the male teachers, a practice becoming common, and, where practicable, attended with good results; also, the introductory chapter upon the history and importance of Sabbath schools, has somehow lost its way, and stumbled into the conclusion of the volume,-being too late for the train, we suppose it was put into the last carriage by mistake. We press upon all our readers who are personally engaged in the work of Sabbath school teaching, the perusal of this manual in its enlarged and amended form. It cannot fail to be highly useful; and we trust yet to see it, with several editions and additions, command a circulation in most of the Sabbath schools of Scotland. This is a very carefully compiled analysis of an Act which concerns every inhabitant of this country; and it is simply because it does concern every body, that we would wish to turn attention to it. Acts of Parliament are, almost proverbially, difficult of interpretation; and the object of this Analysis is to lessen these difficulties; and, by the avoidance of legal or technical terms, to enable the great unprofessional mass of the community to understand (as far as registration is concerned) "what they have to do, and how they are to do it." We would especially recommend the Analysis to those who are generally the counsel of the poor-the country clergymen of Scotland-for, as was well remarked by the noble author of the measure, it was emphatically a poor man's bill. The rich and the great had their deeds and their instruments, through which a pedigree might be traced, and a knotty point in some case of succession solved; but a poor man, in endeavouring to establish his right to succeed to property, frequently failed, from the facts of imperfect registration, and of his having no such deeds to refer to. This measure, then, is the poor man's charter; and we are sure that Mr. Seton's Analysis of it will be regarded as a boon by every one indeed, to some degree, but especially, by every one like our country clergymen, whose advice is frequently regarded as a rule for action. But we anticipate not only an individual, but a collective benefit from the Act. It will be the means of affording most valuable statistical facts, and may, by its warning voice, add many material comforts to, and take away many destructive elements from the homes and houses of our land. It should be thoroughly understood by every one, that while perfectly gratuitous, the registration of births, marriages, and deaths, is now compulsory in Scotland, and it is well to bear in mind that the provisions of the Act are enforced by penalties-from a fine of twenty shillings to transportation for seven years-but for these in detail, and for the duties of all officials connected with the Act, and of parents at the births of their children, and of other individuals at the other two Practical Analysis of the Act 17th and 18th great epochs of being-one not compulVictoria, cap. 80-For the better Registra-sory-the other most certainly, most sotion of Births, Deaths, and Marriages in lemnly so-we must refer to the Act itScotland; with an Appendix containing self, or, better still, to its Analysis. the Statute Tables of Sheriffdoms, Burghs, &c.; and a copious Index. By GEORGE SETON, Esq., Advocate, M.A., Oxon, &c., &c. Edinburgh: Thomas Constable & Co. Births must be registered within twenty-one days; deaths, within eight days; and marriages, within three days of the respective events occur. ring; and they must be recorded in the parishes (or districts) within which they respectively occur. Sermon. By the REV. ALEXANDER RATTRAY, M.A., Minister of Camlachie, Glasgow. "They go from strength to strength."-PSALM lxxxiv. 7. Ix forming our ideas about Heaven, there | features which are the crown and glory is no more impressive aspect under which of his being. Subjects of a law of sinit is possible to represent it, than that willing slaves of a cruel and despotic which is given in the text, as a state of master-living in the servitude of Satan, advancement and moral progress. Let us and the still more degrading servitude of consider for a little this subject of Christ- our own lusts and passions-we have ian progression. I do not think that the bartered away our freedom - we have text refers to progression in knowledge. paralysed our energies, and rendered ourSuch a progression, no doubt, will char- selves incapable of a true and hearty obeacterize the mind in a future state. We dience. "But God, who is rich in mercy, are born with capacities for knowing; for his great love wherewith he loved us, we have powers and faculties susceptible even when we were dead in sins, hath of an endless development; all experience quickened us together with Christ; and testifies to this truth, that growth is the hath raised us up together, and made us law of our intellectual as well as of our sit together in heavenly places in Christ moral being. Immortality preaches the Jesus." Holiness, then, is not natural to same doctrine, and warrants us in enter-us; it is conferred upon us; it is the gift taining the largest expectations, in respect of God. And in the possession of this of that comprehensive grasp of truth, in holiness there is room for growth. It is all its exhibitions and relationships, which a progressive thing; it is self-developing. constitutes one of the grandest objects of It is planted as a seed in the heart of a human ambition. And what has the regenerated man—it is blessed with most Word of God revealed to us on this sub- genial influences-heaven's light and ject? "Now," says Paul, "we know in heaven's sunshine are poured upon itpart, and we prophesy in part. Now we the olden promise is fulfilled-“I will be see through a glass darkly; but then face as the dew to Israel;" and day by day, to face: Now we know in part; but THEN under the fructifying power of the Holy shall we know even as also we are known." Spirit, that seed springs and germinates, The progression more immediately re- shoots upward into beauteous flower, and ferred to in the text is a moral progres- finally matures into rich and glorious fruit. Here, therefore, we have a gradually unfolding process - a series of transition states, each conducting from a lower to a higher stage of Christian excellency and perfection;" from strength to strength." sion. First, consider what features of our being are the subjects of progression, which constitute a Christian's character, and therefore shall form the subjects of a Christian's growth. These are HOLINESS and LOVE. We are commanded to become holy, for God is holy. Holiness is also the demand and necessity of our moral nature. How miserably short do we all come of fulfilling the obligations that are laid upon us by the Word of God and the testimony of conscience! Strange and deep is the natural aversion of man to exhibit in himself the moral 3-VII and disposition-the rising above the world, and the realizing of God's presence and God's love? Consider Paul. This man was a wonderful and glorious illustration of Christian transformation. But his Christianity was ever expanding and ever progressive. It was his grand aspiration, "This one thing I do, forgetting those things which are behind, and reaching forth unto those that are before, I press to the mark, for the prize of the high calling in Christ Jesus." We have nothing to do with the past, we are children of the future-we have entered on an endless career-we can never exhaust the stages of Christian progression-we are destined for ever and ever to rise; "from strength to strength;" "from glory to glory;" for "the path of the just is as the shining light, which shineth more and more unto the perfect day." To illustrate this growth in holiness, take but one instance. A man may become holy, or rather moral; he may strive to keep the commandments of God, actuated simply by the fears which are his only motives to obedience. Let him but practise evil-let him but cherish the purpose of unholy action, and his conscience is awakened; the terrors of the Lord are upon nim; notes of warning sounded in his ear, of a future judgment -a future retribution; the man trembles -the man is arrested-he dares not proceed further; and thus, through the mercy of God, he is saved from sin. Many a Christian may be thus holy, but it is holiness in its lowest conception, based upon a wretched foundation, and therefore in itself weak and not to be depended upon. Observe now the advanced Christian, the man who has passed through successive stages, and is rising to perfection. What are the motives that weigh with him in his holy walk and devout conversation? They are all comprehended and summed up in one word -love. No man can be true-hearted and sincere in his practice of obedience who is not governed by this principle. It is love alone which can strengthen for the performance of duty and the endurance of trial. All duties are easy, and all burdens light, when devout and hea venly love is the moving inspiration of a Christian's conduct. Love is the mark and test of the growth of a child of God. "There is no fear in love; fear hath torment: but perfect love casteth out fear." Never can we say of a man that he is growing in grace, till he can testify that he strives after a holy life, not because he dreads the consequence of sin, but because he hates sin as God hates it, and loves holiness as God loves it-till out of a rich experience he can say, exultingly: "I am no longer the slave I was going about my Master's work in the spirit of a wretched drudge; I have risen to the high conception of adoption in Christ Jesus; I feel, and think, and act, as a child of God; and, in spite of weakness and besetting sin, I can look upon His face in peace, and cry with devout assurance, My Father who art in heaven."" Truly, brethren, of such a man we can say that he is growing in grace, and rising from "strength to strength." We have said that Christian progression includes a growth in love. Why should we stop to illustrate so obvious a truth? Love, from its very nature, is susceptible of an endless development. Who that has ever loved-loved as a mother, a sister, a husband, a wife, a friend-does not know that to love once is to love for ever? Years cannot change affection, nor extinguish the sacred fires that burn impassioned in the human heart; or if there is change, it is only the change which marks the progress of the risen sun, whose rays, as they shoot upward to the zenith, kindle in intensity, and augment in splendour, and diffuse over hill and valley a more genial heata richer colouring—a fuller glory. Christian love is still more distinguished for its progressive character. Modelled after the love of Christ, it is undecaying and everlasting. However feeble, and mingled with grosser elements, as everything heavenly must on earth be so alloyed, it will one day be purified from the base admixture of worldliness and selfishness; it will emerge refined and spiritualized; it will rise emanci pated from corruption, like the soul of which it is the life; it will glow into the precious gold. Love is the magnet that ove of seraphim, or, rather, in the view proves universally attractive—the elecof that intensified flame, the love of sera-tric fire that forges everlasting bonds of phim will pale and expire, for they can- friendship and sympathy, and amalganot know the love which animates the mates into one the most opposite of throng of the redeemed who have washed natures. It is this maturity of love which their robes and made them white in the creates and perpetuates the vast distincblood of the Lamb. tion between earth and heaven. Here, as we know in part, so also we love in part; there as we know even as we are known, so shall we love even as also we are loved. CHRISTIANS ON EARTH UNI TIANS IN HEAVEN UNIVERSALLY LOVE EACH OTHER. Loving and loveable are the grand characteristics of redeemed and happy spirits. Further, I remark, there are two features of character as connected with love, in relation to both of which there is and must be a marked progression. Christian men may be said to grow, inasmuch VERSALLY LOVE THE SAVIOUR; CHRISas they become MORE LOVING and MORE LOVEABLE. These aspects are not identical. A man may love, and yet in himself, alas, be unlovely. Is there any more frequent phenomenon in human life? Everywhere about us are beings whose hearts are the seat of strong attachments which are unreturned and unreturnable. Is it not the fate of many to appear to their fellowmen as a root out of a dry ground, without form or comeliness, and when they see them, there is no beauty that they should desire them? Nor is it always otherwise even with Christians. It is strange, but true, that the Gospel does not always make a man lovely. There are natural characteristics which are not obliterated by the transforming power of God's Spirit. Temper and disposition, habits and pursuits, may still act as repellant forces even in the case of those who are drawn together by many ties-one faith, one baptism, one Lord, and one hope of their calling. The religion, too, of men of peculiar temperament, is frequently distinguished by a spirit of austerity and asceticism altogether foreign to the scope and tendencies of the New Testament. Hence the spectacle of want of honour, harmony, and brotherly charity, which separates Christian from Christian, community from community. The growth of love, the development of the amiable virtues and kindly sympathies, recommended by the Gospel, can alone remove from our Christian profession the stigma which gives occasion to the enemy to blaspheme. Love is the great glorifier of the human soul. Love is the mighty alchemy that changes the grossest metal into pure and In further discoursing on this subject, I have to remark, that Christian progression is a NECESSARY thing. The law of progression, indeed, obtains universally in the natural and moral worlds. Nothing in the former is sure to be at once perfect and completed. All existences are originally partial and fragmentary. The flower of rich and matured beauty was once but a seedling in the ground. The oak that has waved in the forest for a thousand generations, was once but a tender germ, embosomed in a despised acorn. The child, also, is father of the man. How beautiful is childhood cradled in a mother's arms; but faint and imperfect is that infantine grace and loveliness in comparison with that which is afterwards unfolded. Thus, we observe, that everything on earth is brought under and subordinated to the law of growth. And, as in the natural, so also in the moral world. Just as the body shoots upwards in stature, so does the mind expand in intellectual vigour and moral character. Newton and Milton were once children, ignorant even of the alphabet of knowledge. The childhood of Paul and John, probably, passed away without any indications of their future eminence in the Church of God. And, as it was with them, so also with all beings. There is this distinction, however, between progression in the natural world, and progression in the moral. In the former, we observe simply a fact; in the latter, a necessity. Not always do things physical grow and mature. The turn to a brighter picture. "They go flower is blighted; the tree is stunted; from strength to strength." the stature of the human being arrested in its progress; and everywhere exceptions may be found to the general rule. But moral growth is a necessary thing. It cannot be that a pause should take place in the growth and developments of our spiritual being. As surely as we are now holy or unholy, so surely must we advance perpetually in one or other of these directions; we must either progress upwards in greater nearness to God, the Perfect One, or we must progress downwards, sink into deeper baseness, and approximate to the image of the fallen spirit, the father of lies, and master of all wickedness. For we would direct your attention to this fact, that if there is progression in holiness, there is also progression in sin. Just as great and imperative a necessity exists in the one case as in the other. Examples of this law are not wanting in the present world. The progressive degradation of man is a spectacle familiar and common to every-day experience. The greatest of criminals were once comparatively innocent: they were once like the little children whom Jesus blessed and folded in his arms. Step by step they have fallen. One sin has conducted to another, and that of a deeper and darker dye; habit has induced habit; crime has necessitated crime; evil has become familiar and seductive; tendencies have been fixed, propensities confirmed;-so that wrong-doing has at last become the very nutriment and bread of life. And such a course is every way analogous to the future progression in wickedness of the finally impenitent. What exhibition can be more dreadful than that of a lost soul receding from God and goodness for ever and ever; deepening eternally in infamy and degradation; attaining, by sure degrees, to a blacker and blacker character-a more monstrous exaggeration of moral vileness; and becoming, every day and hour, a picture of more hideous and revolting depravity-a shocking and deplorable spectacle to the universe of God? We Here is progression on the grandest scale, in the noblest direction. We are always in our heart thirsting for such a progression; it is the instinct of our being-it is the best and highest demonstration of our immortality. The Gospel alone satisfies this instinct. Through it we are made holy; but not to terminate exertion-not to justify indolence. are called upon to fight, to run, to wrestle with powers, principalities, and spiritual wickedness in high places. For what purpose? To obtain a yet grander victory over moral evil; to rise from excellence to excellence: to "add to our faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherlykindness; and to brotherly-kindness, charity." There is growth, then, in the Christian life, as well as in physical and moral life. We cannot be at once perfect. My brethren, we shall never be perfect-for God only is absolutely wise, just, and good. But the text declares we shall ever be growing perfect. We were made for this; we were destined for eternal advances; we shall never grow old or weary; our being shall be always freshalways vigorous-possessed of immortal youth, with ever expanding powers and ever accumulating attainments. I have now to notice another characteristic of Christian progression-it is IMPERCEPTIBLE. The progress of a soul in holiness and love is seen only in results, in the humble walk-in the beautiful life. This, indeed, is a feature of all growth, physical and moral. We do not see the unfolding process, the steps and stages involved in the part of a perpetual advancement. We do not witness, for example, the grass growing; we cannot, as it were, detect it in the act of shooting upward. We are only conscious that in certain intervals of time it has grown. We cannot watch the developments of a sown seed; the disruption of its parts; their decay and absorption in the mould; Let us leave so terrible a theme, and the new life germinating beneath the |