This bird

will, in like circumstances, submit to the same treatment. places her nest upon the face of the precipice, and often so near the top "of it, that she can be reached with an ordinary walking-stick. Should she receive a slight blow while sitting on her nest, she instantly strikes again, and manifests her displeasure by a variety of threatening hisses; but let her receive a heavier blow, and she is instantly cowed. Her courage fails, and, with an imploring look directed upwards, she cowers and clings to the rock. How strong is the attachment of that bird to her young! How wonderful, and yet how necessary! Without it, that beautiful and elegant bird would soon become extinct. It is the effect of divine wisdom and goodness. "The Lord is good to all, and his tender mercies are over all his works. All thy works shall praise thee, O Lord, and all thy saints shall bless thee."-Ps. xliii. 9, 10. (To be continued.)

LIQUIDATION OF DEBT ON CHURCHES.

TO THE EDITOR OF THE SECESSION MAGAZINE.

SIR,-AN overture on this subject was presented to the Synod at its last meeting in Edinburgh, from the Session of Eglinton Street, Glasgow, proposing, on a comprehensive plan of mutual advantage, the liquidation of all our debt in thirteen years; and which, from its extreme simplicity, its great advantages, and the ease with which it could be carried out, is deserving the serious consideration of all interested in the prosperity and usefulness of our Church.

The proposal submitted to the Synod was, "That a scheme be immediately formed, having for its objects the liquidation, within a certain time, of the debts, or part of the debts existing on our congregations, and the erection of churches and manses, without the necessity of resorting to extraneous aid." In other words, it proposed that a MUTUAL FRIENDLY SOCIETY, consisting of all our congregations, be formed, which should be "based on the general principles of the various Building and Investment Societies, now in operation in London, and many other parts of the United Kingdom, and which by the payment, for a number of years, of a small sum, increasing in proportion to the value of the property proposed to be built, or the amount of debt to be liquidated, will enable congregations to become the free possessors of their own churches, on a plan at once simple, practicable, and safe, both in its operations and results." It was further proposed, "That should the scheme meet the approbation of the Synod, a board of trustees be appointed by, and with the Synod's sanction for the proper management thereof, to whom all the subscriptions would be payable, and in whose name the funds would be invested, and transfers, re-conveyances, &c. made, under such rules and regulations as to the Synod in its wisdom might seem meet.”

The principles of the scheme are, that for every £100 of debt desired to be cleared off by any congregation, it shall pay to the general fund for thirteen years a monthly deposit of 10s., being for the whole period

a sun of only. £78; but which sum, according to tables that have been carefully prepared, will be found quite sufficient to clear off £100. By the same tables, a congregation wishing to pay off £1000, at the end of thirteen years, would require to pay a monthly deposit of £5; making in all during the period only £780; thus, saving £220, or rather more than £17 per annum. Again, a congregation beginning to deposit, and wishing at any time before the end of the thirteen years to clear off (a bond, perhaps, of) £1000, would only require to apply to the trustees, and by giving them sufficient security, that the monthly deposit, as well as interest at five per cent, be regularly paid during the remainder of the period, the money might at once be advanced it, its members would thus be relieved from their responsibility to strangers, and, in a manner become debtors to themselves.

The operation of the scheme, would be simply the investment of the monthly deposit as soon as made, either in loans to congregations requiring them, or, in such other way as to the trustees might seem best. The interest derived from such loans or investments, would be annually made available for re-investment, and, in this manner, from the accumulation of interest upon interest, a sum of £39,000, would in thirteen years, pay off a debt of upwards of £514,000.

This scheme which, if adopted, might well be denominated the "SECESSION SECURITY SAVINGS' BANK;" proposes amongst other advantages, the following:

"1st. The forming of a Fund by the Monthly Contributions of as many Congregations as may join it, from which the requirements of any one of their number would be supplied, the interest on which being paid to the fund, would reciprocate to each others temporal prosperity.

"2d. The debt being necessarily liquidated in a certain defined time, Managers and Members of Congregations will be relieved from the dread of being called upon individually to pay Bills or Bonds in connexion with their respective churches.

"3d. The Fund thus raised by the Monthly Contributions of the Shareholders being intended for the accommodation of all the churches, no difficulty will be experienced in borrowing or providing for bonds so called up (security to the satisfaction of the Trustees being given), and as it is believed that under the Act relating to Friendly Societies, the Shareholders will be exempt from stamp duties, re-conveyances, receipts, &c., a present source of great expense, will be reduced to a mere trifle.

4th. The periodical contributions to this object being small, and the debt in course of gradual liquidation, congregations are enabled to take up other schemes of usefulness, and more efficiently to support Gospel ordinances amongst themselves.

“ 5th. Congregations contemplating the erection of Churches or Manses, by having shares in this scheme, may borrow money for this purpose to the extent of their shares, at any time during its progress, by paying their Monthly Contributions, with five per cent interest on the amount from the date of such loan; thus entirely freeing the property at the end of thirteen years.

"6th. Congregations not burdened with debt of their own, and private members, by taking shares, may have it in their power materially to assist weak congregations who may be unable to contribute themselves."

The overture referring to this matter, having been brought on at a late sederunt, the scheme was remitted to the Board for Liquidation of Debt, to consider and report at next meeting of Synod, when it will no doubt receive the careful attention which it seems to merit.

GLASGOW, Aug. 1846.

AN ENEMY TO DEBT.

NOTICES OF NEW PUBLICATIONS.

The LORD'S SUPPER. By the Rev. DAVID | instrument of priestly domination, and KING, LL.D., Glasgow. Author of has fostered the most fatal delusions. "The Ruling Eldership of the Christian But we need not, now, remind our Church." Pp. 300.

readers of the manner in which the simple observance, in which a company Edinburgh: John Johnstone. of Christians come together to eat bread THE Lord's supper is an ordinance, and to drink wine in remembrance of particularly interesting to those who live him who gave his body to be broken, under the christian dispensation. The and his blood to be shed for them, came affecting event which it commemorates gradually to be converted into the idola-the important truths which it symbo- trous service of the mass, as now perlizes the solemn profession implied in formed in the Romish church. We have its observance the high and holy fellow-reason to fear that, among the members ship to which it may admit-and the of protestant communities, there still spiritual benefit which it may be the means of imparting, all contribute to invest it with a sacredness, and to give it an attractive power in the esteem and experience of his friends and followers who enjoined them to eat bread and to drink wine in remembrance of him. How grand and impressive are the views which this service brings before the mind, how awakening and subduing the appeal which it makes to the heart, how sadly pleasing-conversant with scenes of humiliation and woe, yet redolent of joy and hope-may be the emotions which thrill the soul, as the past and the future mingle their images before those who, in it, contemplate the sufferings of Christ, and the glory that is to follow.

It has passed into a proverb, that the corruption of the best things gives birth to the worst; and the nature of man is so perverse, that he generally fastens on the best things, most readily, to corrupt them. The more sacred and engaging that any religious rite is, the more may the awe, with which it is regarded, disturb the calm exercise of judgment; while a vain fancy is set on work to discover in it mysteries and wonders which have no existence. Thus it has been with the Lord's supper. It has come to be regarded with superstitious veneration, to have mystical virtues ascribed to it; unauthorised alterations have been introduced in regard to the form of the observance; and, diverted altogether from its proper end, it has been made the

NO. IX. VOL. III.

prevails much vagueness of conception concerning the nature and design of the ordinance. While by some, it is approached with fear and trembling, which clearer views would allay; by more, perhaps, it is waited on with a careless formality, or rested in with a presumptuous confidence. Many look for good which it was not intended to impart, or look for it, not in the way in which alone it can be imparted, through an intelligent and believing apprehension of the truths exhibited; or view the mere outward observance as a thing which, in some inexplicable way, may be of advantage to them. Many valuable treatises, explanatory of the meaning and use of the Lord's supper, have been given to the world, some of the most important of them are enumerated and characterised in the appendix to the work before us. They are such as may be profitably consulted, by those who would attain just and clear views of the ordinance, and be instructed how to observe it to their own spiritual nourishment and comfort; taking care, however, in doing so, to bring all things to be tried by the only infallible standard of truth: "To the law and the testimony, if they speak not according to their word, it is because there is no light in them." We do not, however, regard the treatise, of which we are now to give some account, as uncalled for; and we mistake, if it will not soon occupy a very high place among those writings which they who would keep the ordinances of

3 F

Christ, as he and his apostles have de- | churches have used unleavened bread livered them to us, delight to peruse, for the same reason; and Calvin, conwhen they would have their minds in sidering the question immaterial, allowed structed, and their hearts animated in a continuance of this usage in the church the prospect of coming to the table of the of Geneva. I have endeavoured, elseLord. where, to shew that Christ observed the We shall briefly notice the contents of passover at the usual time. But, though its several chapters, giving, as we pro- he had not, we cannot suppose that he ceed, a few specimens of the manner in would eat the paschal lamb with any which the topics they embrace are other but unleavened bread. As respects illustrated. The first chapter relates the supper, the question is quite immawholly to the passover, and forms an terial. Christ used such bread as hapappropriate introduction to the main pened to be on the table, laying no stress, subject of the work. Its first section whatever, on its distinctive properties; gives us a graphic description of that and, if we do not use such bread as is feast of the Jews, as observed in the days found on our tables, we respect his of our Lord, and some account of its example in the letter to abandon it in original institution and design. Its spirit."-Pp. 36, 37.-Again, "Jesus second section directs our attention to presented thanksgivings twice; first, over the rite as observed by Christ and his the bread, and then over the cup. Many apostles, and concludes with some inter-ministers, in dispensing the ordinance, esting reflections on the fact of its having think it good to copy, in this particular, been looked forward to with such earnest the divine pattern. I do not object to longing by him, to whose agony and the usage, but I am not convinced that death it was to be the immediate prelude. it is obligatory. We are told, that, on "With desire," he said unto his disciples, one occasion, our Lord, when he had "I have desired to eat this passover taken the five loaves and two fishes, with you before I suffer." The second furnished by the disciples, 'looked up to chapter gives, in its first section, a clear heaven and blessed.' In this instance, and instructive exposition of the words he appears to have given thanks over of institution in regard to the Lord's the loaves and fishes jointly. At another supper. Of the manner in which the time, he took seven loaves and gave author disposes of some of the minor thanks; and they had a few small fishes, questions, as they may be considered, and he blessed, and commanded to set which have been agitated concerning the them also before them.' In this case, forms of the observance, without entering our Lord appears to have given thanks on any laboured or lengthened discussion, over the loaves, and then over the fishes or saying any thing in a controversial separately. The explanation of this spirit, we may present the following diversity, I take to be, that the loaves examples. "As they were eating, Jesus and fishes were set down together on the took bread and blessed it.' The mention first occasion, but brought successively of blessing the bread may seem to imply on the latter. As Christ, when instituta consecration of it, or some mysterious ing the sacrament, took the bread during change operated on its nature; but the supper, and the wine after supper, it is word it, is a supplement by our transla- evident, especially if we give any heed tors, and the meaning plainly is, that to the confirmatory evidence of tradition, Jesus, in taking the bread, blessed God, that the bread and cup were not together as he afterwards gave thanks, in con- before him; and if so, he followed his nexion with the cup. The bread which usual practice of giving thanks for the he divided was unleavened bread, such one and for the other as they were as the Jews used at the paschal feast. successively presented. If it be said that The Greek church, indeed, holding that the Lord's supper differs from an ordinChrist kept the last passover on the 13th ary meal, I think the difference favours day of the month, a day before the legal the same conclusion. When the bread time, maintains that he used leavened and wine were not together on the table, bread, and that his example, in this a repetition of thanksgiving was calcuparticular, is of authoritative obligation. lated to associate them in the mind, and On the other hand, the Latin or Roman to suggest their connexion. But when catholic church, permits the use of none they are simultaneously in view, to offer but unleavened bread, believing that separate thanksgivings, without any apChrist kept the passover at the usual parent reason, rather induces an imprestime, and dispensed the bread character- sion of severance and dissimilarity. So istic of the festival. Some protestant the subject presents itself to my mind;

that in appointing the supper the night before he died, rather than delaying its appointment till after his resurrection, our Lord may have designed to bring the facts and emblems into the closest possible connexion: To show that he distinctly anticipated his violent death: To give to the injunction to observe the ordinance all the persuasiveness of a dying request: To show that he can never be so engrossed with what concerns himself, as to neglect the interests of his people: That the treachery of false friends will not lessen his attachment to true disciples: And to present the ordinance to us, as admirably fitted to prepare the mind for trying dispensations. From the illustration of the last particular, we quote the following beautiful passage.

but the point is not of great consequence, | monly called Quakers, who think that it and I yield due deference to those who is not proper to a spiritual dispensation, are of a different opinion."-Pp. 44, 45. to have any symbolical ordinances at all. In the second section of this chapter, "Why has God not discarded sense altowe have some general observations found-gether, in teaching us spirituality?' The ed on the words of institution. These reply is, that he knoweth our frame; are the following:-1st, The bread and he remembereth that we are dust.' Does wine used in the Lord's supper are sym- not experience commend this appointbols, and their value consists in their ment? Who of all God's people, have significance. Here the author briefly, found it to materialize their religion? but satisfactorily, sets aside the mon- Who of them have not found its influstrous dogma of transubstantiation, as ence most pure and ennobling. It has received by the Romish Church; or that not removed, but brought near the divine which regards the bread and the wine, as Redeemer," &c.-P. 59. converted by the mystic power of a The third chapter assigns some propriest's repeating the words of consecra- bable reasons for instituting the supper, tion, into the very things represented by at that particular time when it was inthem; and, at the same time, the Luthe-stituted. There are first alleged, reasons ran notion of consubstantiation, or of some independent of the passover. Such asreal and corporeal presence of Christ, with and under the outward signs. "2d, Bread and wine are fitly associated in the Lord's supper, to represent the one decease which Christ accomplished at Jerusalem. It may occur to some, to ask, why one sacrifice is represented by two symbols? The answer is, that the sacrificial character of Christ's sufferings is thus more clearly marked. When victims were offered under the law, the blood was taken from the body, to denote the taking away of life, and each was made the subject of ceremonial regulation. It was befitting, therefore, when the Lamb of God was to be offered, that his body and blood should be thus distinctively exhibited to us, and that every token should be furnished of a true and entire sacrifice." "3d, Christ displayed his sovereignty in giving to the bread and wine their new signification. The Lawgiver vindicates his supremacy. He who chose Judea from all nations of the earth; he who distinguished between meats and drinks, and made this unclean, and that holy; he who, of old time, laid his hand on the rainbow, and assigned to that natural phenomenon a sacramental significance; that same Lord now unsettles the order of ages, and from the materials of a decaying ceremonial erects a new and lovelier institution." "4th, The bread and wine of the Lord's supper are appropriate emblems of Christ's death under the new dispensation." The ideas here illustrated are, that bloody symbols are now dispensed with, to show that the sacrifice of Christ supersedes all others; and, in accordance, also, with the pacific character of the gospel. The passage concludes with some observations, which have reference to the opinions of the Society of Friends, or the people com

"If actual adversities do not press upon us, perhaps they are approaching; perhaps they are in part, and not indistinctly descried; and precious will this ordinance be, if it smooth the ruggedness, and illume the darkness of such passages in our pilgrimage. But trouble may be near, when we dream not of it. Against terrible, and yet unthought of, griefs, may this benignant ordinance replenish us with its consolations; and how good will it be if the swiftest judgments are anticipated by its succours; if the midnight thief shall find us in consequence warned and armed, abounding in resources, and impregnable in defences, of which death and hell are incompetent to despoil us! There are no wounds so acute, so deadly, but they will find an antidote in a believing view of Christ, as exhibited in this ordinance! What tribulation is not light, when sustained by the conviction, 'He loved me and gave himself for me!' From the abasement