MR. LIVESAY in his judicious and seasonable letter maintains,

The Extension of the National Church is essential to the establishment of a sound system of National Education. And, that the assiduous care of a Christian Pastor is the best guarantee for the permanence and prosperity of a school.

After some cogent reasoning on these positions, and illustrating the scanty provision for church instruction in that district of Sheffield where he is situated, Mr. L. ably points out the failure in certain cases of the Commissioners for Building Churches.

In Agricultural Districts, where the commissioners have erected churches of moderate dimensions, their efforts have been successful. There, the rustic population, accustomed to free sittings in their parish churches, have thankfully received the increased accommodation: and, wherever there is an efficient ministry, the free seats are found well occupied. In populous towns, on the other hand, (especially in those with which I am most conversant, in Lancashire and Yorkshire,) the Government churches have, generally, been built on a scale far too extensive. They are, indeed, beautiful and substantial specimens of Ecclesiastical Architecture. But this is almost their only recommendation. For practical purposes they are illadapted: their dimensions rendering them distressing, if not destructive to the officiating clergy, and most inconvenient to their respective congregations. The system of free sittings, too, must, upon the whole, be regarded as a failure. In a few instances, where the church is favourably situated, or has extraordinary attractions, they may be found well tenanted. In general, however, there is, in our manufacturing towns, a spirit of independence pervading the operative classes, which renders them reluctant to accept gratuitous accommodation; and since they cannot afford to pay the present scale of pewrents in our churches, they either absent themselves altogether from public worship, or seek cheaper sittings in a Methodist or Dissenting chapel. Had a large portion of the space now filled with free sittings, been occupied by pews at a very moderate rental, I feel strongly assured, that the working classes would have formed

a far larger proportion of our Congrega tions than at present. Another deplorable mistake, in reference to these churches, was, their having been left with bare walls, unenclosed, and destitute of all endowment. As they have generally been erected in populous neighbourhoods, where little or no church-feeling previously existed, the immediate consequence of their being left unprovided, has been a great increase of the Church Rates; and, as a necessary result, the Churches themselves have become unpopular. From the

want of endowment, also, the income of the Clergyman is necessarily derived from pew rents; and these being generally on too high a scale for the middle and lower classes, the pews are indifferently taken; and, in consequence, many Clergymen have resigned their appointments; and others, in the midst of a population which demands all their energies, are necessitated, for the support of their families, to engage in tuition. To these causes especially, I think we may attribute the partial failure of the Government Churches.

Mr. Livesey then suggests his own plan.

Experience has convinced me, the best way to help the poor, is to teach them to help themselves; and that in doing this, much may be learnt, from observing their own spontaneous efforts. Of late years, the labouring classes have projected and completed many substantial buildings. Free-Masons' Lodges, Odd Fellows' Halls, and Mechanics' Institutes, erected chiefly by the money of working men, are to be found in many of our large towns. Now, on what principles have these edifices been raised? Generally, on that of mutual co-operation -They have been built, in many instances, principally by small shares of from 17. to 57., paid in monthly or weekly instalments; and by commutations in labour and materials. And why should not the same system be applied to the erection of Churches? I know, in one instance at least, it has been most successfully adopted, in erecting a Wesleyan chapel. Not long ago, my attention was arrested by a small meetinghouse, of more than ordinary neatness in its architectural arrangements; and on inquiring, by whom it had been built? I was informed, that it was the offspring of the united efforts of twelve working men, who, in money, labour, and materials, had subscribed 51. each; and had

been enabled, by the donations of their wealthier neighbours, and by a sum granted from the Centenary fund, to complete their laudable undertaking.-This simple fact, Sir, led me to reconsider and arrange opinions, which had long been floating in my mind; and ultimately, to adopt the present step of addressing you, on the subject of Mechanics' Churches. The wealthy have erected many houses of prayer, for themselves; and many, for the accommodation of their poorer brethren; but I am not aware, that the labouring classes have ever been invited systematically to co-operate, in supplying their own spiritual destitution. This then is one Principle, or Characteristic feature of the plan, I venture to propose; the cooperation of the Working classes, in the erection of Mechanics' Churches.-The mode of accomplishing it would be,-by the creation of small shares, to be paid by installments, adapted to the circumstances of the industrious grades; each shareholder, on payment of a trifling annual rent, to be entitled to a free-hold pew in the Church; and, wherever the nature of the site permits, to a family grave, in the Church-yard.—It is evident, however, (the shares being necessarily small,) that the amount derived from them, would not probably equal one third the sum required for the structure. But here, we may confidently calculate on assistance from other parties. The great manufac turers and capitalists, in the neighbourhood, who employ labour, would feel it alike their duty and their interest to contribute.Other wealthy persons would subscribe, from motives of disinterested kindness; and in many instances, aid might be obtained from local Church Building Societies. From all these sources, including the amount of shares, we might fairly calculate on one half the sum required for the fabric; and for the other, I would unhesitatingly apply to National Resources: and I know not, to what purpose they could be more advantageously devoted. The erection of a Church, however, will avail little, unless there be a permanent provision for its minister. And as 100. per annum would be the maximum, which could be assigned to this purpose, from the low rental of a Mechanic's Church, the necessity of endowment will be at once apparent. In a sphere, such as we are contemplating, it will not be disputed, that a clergyman ought to be in circumstances, not only to support his family with respectability, but to afford assistance to the poor and afflicted, by whom he would be surrounded. And an ability to render this would greatly extend his influence, and increase his usefulness. It may therefore be laid down as another Fundamental Principle of Mechanics' Churches-that a moderate endowment will be necessary for the support of their

ministers. And for this too, an irrefragable claim may be established on the finances of the State. Endowment, then, Cheap Pews, and the Co-operation of the People, are the leading features of my plan. And the great advantage I anticipate from its adoption, is the creation of a church-interest among the working classes. The Church in our towns at least, is too exclusively the Church of the higher orders. Mechanics' Churches would bring under the salutary influence of the doctrines and rites of the Establishment, that part of the population which has hitherto been so grievously neglected. When a church is reared on this plan, a congregation is at once secured, every member of which is personally interested, and feels himself, and his family, identified with its success. The dear-pew, and free-sitting system, I am convinced, will not succeed among the operatives of a town population. They have a feeling of English independence, which, while it prompts them to appreciate and maintain the blessings of a home, leads them to desire, in the Sanctuary, a place which they may call their own, where they and their families may worship God, and hear his Gospel faithfully proclaimed.

Our author then enters into more particular detail.

In order, however to supply a more clear and comprehensive idea of a Mechanics' Church, I proceed to give the principal details of such a structure, from plans now before me.

The style is plain gothic; the church having a small tower at the west end, forming a porch, on the basement, an organ-loft, in the gallery, and rising to a bellfry, on the roof. The internal area is a parallelogram 81 feet by 56 feet 8 in. It contains 200 pews; viz. 126 in the body, and 74 in three galleries. These pews are divided into four classes, and accommodate 886 persons. There are also 114 free-seats. Total, 1000 sittings. And besides these, there is provision for more than 100 Sunday scholars.

The estimate for the site, building, and enclosure is £3000.-To execute the work on the above principles, there would be—

It will be observed, in the above sketch, that, compared with ordinary arrangements, the number of pews has been greatly augmented, while their size has been proportionably diminished: and this, in a Mechanics' Church, will be found a great practical improvement; as more families will be accommodated; and rarely more than five sittings will be needed by the same household. The entire rental of the pews amounts to £182. 12s. Great deductions, however, must be made from this sum, before it can be placed to the account of the officiating minister. The repairs of the fabric, and expenses incidental to divine worship must both be provided for; and as Church Rates, or even a voluntary rate on the pews would be inexpedient; and frequent appeals to the pocket, in the shape of congregational collections, most undesirable; it would be necessary to charge the pew-rents with a fixed sum, sufficient to meet all ordinary contingencies.

The patronage of such churches, Mr. L. suggests should be placed in the hands of trustees, appointed and filled up from time to time, by the shareholders, of whom the incumbent of the parish should be one, and who should on each vacancy nominate two or three clergymen to the diocesan, of whom his lordship should select

one, as the minister of the church.

Though conscious that its details are susceptible of great improvements, I am firmly convinced its characteristic features,-Endowment from National Resources, cheap pews, and the co-operation of the people, are essential to the support of the Church, and to the creation of a Church interest among the working classes.

And he further recommends,

That wherever the working classes have evinced their desire to erect a church, by contributing a considerable sum for that purpose; and wherever such contribution has been augmented, from other sources, to one half the estimated cost of the undertaking; that the remaining half shall be supplied from the national purse, together with such an annual sum, as united to the pew-rents, shall be considered a competent stipend for the minister.-Another almost equally useful measure would be,-An inquiry into the circumstances of existing churches; and wherever it appeared, that a reduction of the present scale of pewrents would greatly promote an attendance on public worship, the reduction should be made, and an equivalent endowment, compensate the minister.

Mr. L. closes by a powerful appeal to Sir Robert as the grand instrument in the Romish emancipation Bill, to come forward in support of our own church, while at the same time he deprecates the the agitation which some are endeavouring to promote for the repeal of that disastrous measure. The whole letter deserves serious perusal, and careful consideration.

Pp. 258. Shaw. 1840.

means of rendering the church ou earth ripe for instant translation into glory.

Dr. N. introduces his volume by a chapter on the prospects of the church; but his ideas are not very clearly expressed, and the proofs by which they are supported appear to us by no means satisfactory. The coming of our Lord may, or may not be immediately preceded by some extraordinary spiritual utterance in the midst of

the church; but few persons, we apprehend, except Dr. N. will concede that Isaiah x1.9; and Matt. xxv. 6. demonstrate that such shall be the case. They must' be indeed hard pressed to support a system who have recourse to such slender arguments in its support. Without however, encumbering ourselves any farther with Dr. N.'s reasonings, we shall first insert the following extracts from his conclusions.

We may conclude then, that we are now under the incipient symbolic outpouring of the sixth vial, and that its first result is to be the exhaustion of the Ottoman power, with its consequent relinquishment of the Holy Land to the kingly nation. How plainly this has begun to be fulfilled, and is yearly fulfilling, I need not say.

Now we know from what our Lord has said in Luke xxi. 24, that so soon as Jerusalem shall have ceased to be trodden down of the Gentiles, the times of the Gentiles will be fulfilled; their day will be over.

He then quotes Rev. xvi. 13, 14, and thus proceeds

This then is the next awful prospect before us, and how many rapidly develop. ing premonitory and preparatory appearances of it may we even now discern in the renewal of popery, infidelity, and other nascent forms of evil. And what follows

immediately afterwards? "Behold I

come."

Every person who carefully examines the Divine records must perceive that the fortunes of the Jewish nation are inti. mately connected with a grand period of seven times, or 2520 years; and that at the close thereof their restoration may be expected. There is such a remarkable coincidence in the result of the following computations, that I am disposed to think that we are now within a few years of that most glorious event, so much to be desired by every Christian. 1. The captivity of Israel by Esarhaddon, in the reign of Manasseh-a captivity referred to in the seventh chapter of Isaiah-took place A. C. 677. If from this well marked event we date the seven times, they will be found to terminate in A. D. 1843. 2. From the eighth chap. of Daniel we learn that the sanctuary is to be cleansed at the end of 2300 days. Now, what period can be so appropriately fixed on for the commencement of these 2300 days, as that so well defined in the next chapter, namely, the decree for restoring the civil and ecclesiastical polity of the Jews, and which must be considered as typical of the future more glorious restoration, when the

sanctuary is cleansed? According to the best commentators, this decree was made in the seventh year of Artaxerxes, A. C. 457 consequently, the 2300 days, reckoned from this, terminate in A. D. 1843. 3. There can be no doubt but that the restoration of Israel will take place in a year of Jubilee, that remarkable festival so clearly typifying their restoration to their own land. According to the computations of many chronologers, the next year of Jubilee will occur in 1843 or 1844. 4. The continuance of the Ottoman power, so long the scourge of the Jews, is limited to an hour, a day, a month, and a year-equal to 391 years; which, being dated from the capture of Constantinople in 1453, will end in A. D. 1844.

How far the church may expect to be made previously aware of the exact time of her Lord's return is a deeply interesting and important question. It is no answer to say that it was not for those who lived 1800 years ago to know the period of so distant an event, for "to every thing there is a season; a time to keep silence, and a time to speak ;" and it is expressly declared, "The words are closed up and sealed till the time of the end; none of the wicked shall understand; but the wise shall understand," (xii. 9, 10.) " It shall come to pass that at even tide it shall be light;" (Zech. xiv, 7.) "The vision is for an appointed time, but at the end it shall speak; (Hab. ii. 3,) while the apostle still more expressly says to the church, "But ye brethren are not in darkness that that day should overtake you as a thief." The parable of the virgins also plainly implies that the true church will have abundant notice of her Bridegroom's approach. What bridegroom indeed, would make such a subject a mystery to his bride?" The secret of the Lord is with them that fear him: "there are many scripture illustrations of this; for instance that one so remarkably expressed before the destruction of Sodom, in the question "Shall I hide from Abraham that thing which I do?" But perhaps the most exactly typical illustration of it and of the church's acquaintance with the season, if not the circumstances of her translation, is the case of Elijah. Even the sons of the prophets came to Elisha and said unto him, knowest thou that the Lord will take away thy master from thy head to-day? and he answered, yea, I know it; how much more then must Elijah have known it, as from his solicitude to be left alone, he so manifestly did.

It has also often struck me as a remarkable illustration and almost a proof of this point, that so many individual Christians, and even others, have had a most assured and correct presentiment of the period of their own death. Some such inexplicable yet indubitable impression, as well as the more intelligible conviction of the under

standing by the opening up of the scripture dates through the restored spirit of prophecy in the last days, both scripture and analogy lead us to expect. Is there not even already in the minds of more than a few a conviction of the nearness of the Lord's coming far beyond the power of communication by argument? Its feebleness and vagueness, and the comparative fewness of those who have received it, render it too probable that its realization is not immediate; yet its existence and continual if not rapid extension render as probable the blissful hope that yet a little while and the marriage of the Lamb will have come, because his bride hath made herself ready.

From this introductory inquiry, Dr. N. next proceeds to detail the history of the Macdonalds in eight successive chapters. These two young men were twin brothers, the sons of Captain Macdonald, born Dec. 11, 1800. On their father's death they became apprentices to a ship-builder on the expiration of their apprenticeship, they took a voyage to Calcutta, but disliking the country, they returned to Scotland, and commenced business as ship-builders at Port Glasgow, where they continued until their death in 1834 and 1835. Such is the brief and unpromising outline of the history of these young men. Their education appears to have been very slender, and is expressly stated not to have been religious; they are said to have been unfavourably situated as to the ministry under which they were placed, and to have remained in a state of spiritual destitution till the spring of 1828. The change which then took place, is thus described by Dr. Norton.

Such continued to be the state of both their minds, and their course of life, until the spring of 1828, when one Sabbath night, he whose eye had been from eternity fixed upon them, was pleased to reveal himself to James, and give him that knowledge which is eternal life. He had retired as usual to a room alone, for private prayer, previous to joining his brother in the bed-room which they occupied together, but remained an unusual time, at which his brother, on his return, expressed some surprise. James made no immediate reply, but after awhile, unable longer to restrain himself, he broke forth

in a stream of praise, blessing God for what he had that night revealed unto him in having opened his understanding and his heart to see and receive Christ as the Father's gift to the world and to him. Now,' said he, I know that Jesus is mine, and Oh that I had a voice to proclaim to the whole world what he has done for my soul.' In this way he passed the night, sometimes weeping over himself, then again bursting out in praise to his Redeemer.

The account which he gave was that while he was upon his knees in perplexity and distress, in an instant as it were, it was given him to see what Jesus had done for him, and to feel himself translated out of darkness into light, no vague visionary light, no new or special revelation, but the light of the glorious gospel; even this gospel, that unto him as unto all people had been " born a Saviour." (Luke ii. 10, 11.)

George, although not capable of entering into his brother's experience and feelings, was much impressed with what he had witnessed. In the morning an unusual quietude and solemnity in their manner was noticed by their sisters, but nothing in particular was said, and after breakfast, James as usual read out of their Prayer Book the Scripture meditation and prayer for the day, and afterwards the concluding hymn, which was this

'When I survey the wond'rous cross,'

He read this with much emotion, until he came near the conclusion, when he could no longer restrain his feelings, but throwing his arms round the neck of his youngest sister, he burst into tears, and cried, Oh, I can now say that Christ is mine. There was much weeping, for who could remain unmoved, seeing him so deeply affected, though his alone were the tears of heavenly joy. After a little while he said he would pray, and now for the first time he knew what it was to pray for himself and for others, out of the abundance of his own heart.

Throughout the day, and indeed every succeeding day, he was in his place in his shipyard as usual; but in the evening, George, who did not feel quite sure what to think about his brother's state and experience, proposed that as they were both so inexperienced, they should walk over to a neighbouring town to consult a friend there who had long been esteemed a man of piety. James was quite willing, although principally that he might satisfy his brother, for while realizing the light of his heavenly Father's countenance, man's opinion was little to him. I well remember that walk,' remarks one of his sisters, who went part of the way with them. George went on before, while I walked with James; he said that one hour of what he then enjoyed, was worth living