hops and waltzes at night; but the desert place, away from people; some quiet retreat; that early home still hallowed with the presence of aged parents or more hallowed by their graves; some place invested with the beauty of still life, where one can see the sun-rising and the sun-setting, and hear the free birds sing, and look upon the trees, and brooks, and hills, and meadows, till he feels the thrill of that exquisite psalm, "Thou makest the outgoings of the morning and evening to rejoice; Thon visitest the earth and waterest it; Thou greatly enrichest it with the river of God, full of water; Thou preparest them corn, when Thou hast so provided for it. Thou waterest the ridges thereof abundantly; Thou settlest the furrows thereof; Thou makest it soft with showers; Thou blessest the springing thereof. Thou crownest the year with thy goodness; and Thy paths drop fatness. They drop upon the pastures of the wilderness; and the little hills rejoice on every side. The pastures are clothed with flocks, the valleys also are covered over with corn; they shout for joy, they also sing." Then the soul waking to new harmonies, will shout for joy; "Praise waiteth for thee, O God. Blessed the man whom thou choosest, and bringest near to thee, that he may dwell in thy courts. I shall be satisfied with the goodness of thy house."

Yes, go apart, busy, restless, unsatisfied man; go apart, weary, tried, and burdened spirit; go apart into some quiet place and rest awhile. It will be health to thy spirit and marrow to thy bones. Roaming over God's wide free earth, thou will cease to dote upon thy narrow plots of "real estate;" seeing the beauty of trees and the grandeur of mountains, thou will cease to glory in stones and mortar; seeing the beauty of the lily, thou wilt cease to pride thyself in dress; and gazing on the stars, wilt think of something more substantial than stocks, and more durable than gold.

The third proposition in our philosophy of rest, is that Rest qualifies one for more efficient action. In this view, rest becomes in the highest sense, a duty as well as a privilege. The terms rest and leisure are proscribed as almost profane from the vocabulary of some Christians, and many who begin the ministry in the vigor of health and the zeal of youth kindled by early conversion, glory in that proscription. But it is not always he that works the hardest and the steadiest, who accomplishes the most. But rather he who wisely husbands his strength with a view to the largest and most uniform service. The first missionaries at Beirut could not bear the thought of suspending a school or closing a church during the intense heat of the Syrian summer, lest all good influences

should be lost, and the little flock be hopelessly scattered. And we read the result of that scrupulousness in the thick-set grave stones in the yard around the mission house. Now when the heat comes on, the missionaries go apart into a desert place and rest awhile; not idly, but quietly among the mountains; doing lighter work, and recruiting their strength. The result is that they work on in the field for twenty years, instead of wilting down in two. Christ does not appear to have apprehended any danger to his cause from giving his disciples rest. Yet there were the people, full of excitement, eager to see and to hear, coming and going in such crowds, that the disciples could not so much as eat. "Well why should they eat?" some would say "what is eating in comparison with doing good? How selfish and unfaithful to leave work at such a time simply to eat! Better to die with the harness on, than take time to eat and gain strength to draw the load! Better lead the jaded troops to battle, than retire for a night's rest and adjourn the victory till another day!" Not so the Master. He had sufficient confidence in his cause to take time to rest and to eat. He often sought the desert to strengthen himself. And now in all this press of eager multitudes, he said to his disciples, "take care of yourselves; you cannot even eat with such a crowd about you; come apart into a desert place and rest awhile; rest in order to future labor;" a quiet, studious, well proportioned efficiency, rather than a self-exhausting, and therefore, transient zeal.

We here recall the oft-quoted, much be-praised answer of Bossuet to his friends, who counseled him to take a little rest: "I shall have all eternity to rest in." We own a certain heroic sentimentalism in the words; yet as often used, they are an unintelligent cant, mistaking hurry for efficiency, and driving for drawing. A life of well-proportioned labor is in the end the most efficient life, and this is gained by duly moderating labor with rest.

This counsel of rest, which we have contemplated under its philosophical aspects, finds a special grace and tenderness upon the lips of Christ. How completely was the word made flesh, how fully was the Captain of our Salvation identified with our humanity, how surely is our Great High Priest touched with the feeling of our infirmities. "Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same; for which cause he is not ashamed to call them brethren!" And how much is our interest in the Saviour enhanced and our union with him strengthened by the fact that he made himself one of us! He who propounded the

sublime doctrine of a spiritual God to be everywhere worshiped in spirit and in truth, and who opened to the thirsty soul the living water of his grace, sat weary on the well in the sultry noon, and craved a drink of water, while his disciples were gone away to buy meat. He who was Lord of all created things, who could turn stones into bread and water into wine, whose word could make all vegetation flourish or wither away, came hungry to a fig tree on the way side, and felt the disappointment of a common man, at finding nothing thereon but leaves only. He who holds the winds and the waves in his hand, and who keeps the stars upon their wakeful course, overcome with fatigue, slept in the fishing boat in a tempestuous night upon the sea of Galilee. He who bore the world's agony, fainted under the burden of the cross. Here is a link between ourselves and Christ, that cannot be between us and the angels. He is of us, he is in us, he is partaker of our humanity, and we are partakers of his body, of his flesh and his bones. He who as our Redeemer and our Lord has the right to command us in all things, knoweth our frame and remembereth that we are dust; and therefore lays upon us no greater burden than we can bear. He has compassion on our infirmities, and manifests the most tender consideration for our wants. The Lord of the Sabbath justifies his hungry disciples in plucking the standing corn upon the Sabbath day; the Master who sent forth his Apostles to inaugurate his kingdom, when they return overborne with labor, bids them Come apart into a desert place, and rest awhile.

ART. IV. THE TRIALS OF BISHOP IVES.

The Trials of a mind in its progress to Catholicism: a letter to his old friends, by L. SILLIMAN IVES, LL. D., late Bishop of the Protestant Episcopal Church in North Carolina. Boston: Patrick Donahoe. 1854.

WE regard this book as a great curiosity. It is the carrying out of the argument for Divine right Episcopacy to its fair and legitimate results. It is a specimen of High-Churchism reasoning without fear and marching boldly up to the consequences of its faith. The motives by which Bishop Ives was

induced to examine the pretensions of the Papacy were, according to his own statement, first, the jealousy with which such an examination was regarded by his brethren; secondly, the indirect rebuke with which he was everywhere met "for deigning to listen to so corrupt a church as that of Rome;" and thirdly, that the poor were so little cared for by his own church and so much by the Papacy. But the most important difficulty in Protestantism was, that no provision was made by it "for the remission of post-baptismal sin." He was anxious for something like infallibility in the directions for obtaining eternal life. He could not be satisfied with anything where there was a possibility of a mistake. And, as the church to which he belonged, directed him to the Scriptures, he was desirous of finding some infallible interpreter; not being willing to trust to the sacred writers themselves, interpreted by common sense and common honesty. Pursuing the principles of High-Churchism, he does not seem to inquire respecting the great peculiarities of Christianity as embracing individuals rather than communities, but merely what external organization can tell him the duty he owes to God and himself. The church connection, not Christ, is the foundation of his hope for eternity. The Protestant Episcopal Church, failing of a regular apostolical succession, cannot be the true church.

Having given himself to the examination of the subject after this manner, he finally comes out a full blown Catholic, and exhorts his Protestant Episcopal brethren to do likewise. He ignores all other Christians: Whether he thinks there is no hope of them, not being properly prepared for his arguments by a previous adherence to Churchianity; or whether he considers them beneath his notice, does not appear. On either supposition we approve his judgment. We have never heard of a conversion directly from Presbyterians or Congregationalists, or kindred denominations, to Popery. They must go through the Episcopal Church to get there. No Protestant is ever disposed to enter the Papal communion without the previous discipline of High-Churchism in the Episcopal Church. While many honest and intelligent men who have been educated in the system of High-Churchism; whose early habits and modes of thinking are with that harness upon them; remain in their original connection all their lives: those who become Episcopalians by reasoning, that is, by being convinced that that is the right way and exclusively so, are prone to carry out their arguments to the great source of authority, the Papacy. For it must be remembered that the greatest advocates of the exclusive validity of Episcopal ordination, admit the validity

of Papal ordination. Though they require converts from all Protestant denominations to be reordained on entering their ministry, they always receive Popish priests as those who need no further ordination than that they have had. While, therefore, there is no doubt on either side, of the validity of Papal ordination, there is a total denial on one side, of Protestant Episcopal. Hence a mind which has been tried on the subject of ordination, finds repose in the bosom of the only church where it is admitted on all hands, among the pretenders to Apostolical Succession, that ordination is valid. Those who become Episcopalians merely by reasoning on principles of divine right, have no prestige to keep them where they are. There is nothing to forbid their following out their inquiries; and so doing, they generally land in the "Holy Apostolic Roman Catholic Church." Whether Bishop Ives went from Congregationalism, as we have been informed, or whether he grew up in the arms of High-Churchism from the beginning, it is much the same thing. High-Churchmen are the only ones who turn Papists; and all who pass from Congregationalism to Prelacy, are of the class called High-Churchmen. We warn our brethren of the Episcopal Church to beware of these Congregational converts. Reasoning in a certain way has led them into the Episcopal Church; and reasoning in the same way may lead them to the Roman Catholic Church.

If our Episcopalian brethren prefer the government of bishops as a distinct order of clergy, either on the ground of expediency, or of the supposed teaching of Scripture or the Fathers, though we differ from them in opinion, we do not condemn them. We hold many of their ministers and many of their laymen in the highest esteem as citizens and Christians. We totally disclaim any personal feeling in the remarks we make, and should be pained to find that any Episcopalian brother had so misunderstood us as to think that we had the least bitterness or animosity towards him, or the church to which he belongs. But when we see the claim set up of exclusive divine right to ordination or to the administration of the ordinances on the ground of a succesion in lineal descent from the Apostles, we must be excused if we think it not only absurd, but ridiculous. Both the absurdity and the ridiculousness of this theory are finely illustrated by the book before us. The character of doctrines, as well as persons, may be known by their fruits.

The leading principle of Bishop Ives is the necessity of an infallible interpreter of sacred writ, in order to our being sure of the way of salvation. This principle completely stultifies the Bible. God has seen fit to give us a revelation of His