disobedience of the one? The many are judicially constituted righteous by the obedience of the other. Does the principle of representation obtain under the one economy? So does it under the other. Is imputation the mode whereby this principle exerts its force in the one case? So is it in the other. Is the first covenant the ministry of death to all men descending from Adam by ordinary generation? The second covenant is the ministry of life to all men who believe in Christ. Was Adam the federal head of his natural children? Christ is the federal head of his spiritual children.

"In all these respects the similitude is admirable. In the principle of their respective economies, and in their relation, in the one case to the apostasy, in the other to the recovery, the correspondence is exact to a tittle. The mode of apostasy is the mode of the recovery. The federal headship of the first Adam, and the federal headship of the second Adam, are counterparts of each other. The first Adam sustained the persons of all who were federally in him, i. e., of his natural posterity; and the second Adam sustained the persons of all who were federally in him, i. e., of elect sinners. God accounts as done by the represented what was done by the first representative; and he equally accounts as done by the represented what was done by the second representative. Sin and death were conveyed by the one to all his natural seed; righteousness and life are conveyed by the other to all his spiritual seed. The demerit of Adam is imputed to us to condemnation; the merit of Christ is imputed to us to justification.

"Thus it appears that the Lord Jesus Christ, in the redemption, is the representative of his people, and that the method by which he redeems them is that of substitution-the substitution of his obedience for their obedience, the substitution of his death for their death, the substitution of himself for them, 'the just for the unjust.""

Dr. Wines' work, although small in size, contains an elaborate discussion of the great evangelical doctrine of Representation, well worthy of the study of our intelligent laymen.

"ASPECTS OF SOCIETY. A Lecture before the Young Men's Literary Association of Fort Wayne, Ind." By J. EDWARDS, Pastor of the First Presbyterian Church, Fort Wayne. T. N. Hood. 1855.

In this thoughtful, philosophical Discourse, Mr. Edwards first glances at the varieties of national physiognomy among the early nations. A summary of his views is seen in the following extract.

"Here then we have noted six distinct types of the social state-China, India, Egypt, Assyria, Greece, Rome.

POLITICALLY, China is Patriarchal ; India and Egypt, variations of the Sacerdotal; Assyria, sheer Despotism; Greece, Municipal; Rome, Imperial.

"PHILOSOPHICALLY, China is Materialism: India and Egypt, different kinds of Spiritualism; Assyria, Sensualism; Greece, Genius; Rome, Authority.

"The TYPE of China is its own grand canal-extended, useful for certain purposes, yet sluggish, and for great and noble ends long since obsolete. The type of India is the Banyan of its forests, with a double growth, upward and downward-its every branch pointing to heaven, yet having each its separate root in the earth. Egypt is represented in its Sphinx-its face, human indeed, yet devoid of passion or of hope, and known to be in monstrous alliance with a heart and a body that are only bestial. Assyria is a winged bull-aspiring, coarse, sullen, strong. Greece is symbolized in the Owl of her mythology-the bird of wisdom, indeed, yet seeing best and achieving most in comparative darkness; folding its pinions and closing its eyes at the rising of the sun. Rome is the Eagle that soars grandly, yet ominously; not in glad, grateful, blessed freedom, like the lark, as it breasts and heralds the beams of the morning, but screaming in threatening dissonance as borne aloft by the whirling spray of the cataract or the storm."

Mr. Edwards next turns to Christianity, as a philosophy, modifying the aspects of society; and shows its vast superiority over any element, previously at work among the nations. We quote him again.

"In two points its superiority will be sufficiently shown:

"It is Catholic.

"Other civilizations were local and partial. Their gods were the gods of the plains or of the mountains only. But this heaven-born scheme, independent of climate or physical contour, overriding all personal and national peculiarities, comes to every people and to every man with equal cordiality and with adaptedness. It has heart and help for all.

"It is Progressive.

"Until its advent, no advance had been made by the race as such. The dif ferent civilizations were tentative, but unsuccessful-a weary round of tread-wheel toil. Indeed, until the comparative enfranchisement of Grecian mind, the different nations knew not of any civilization other than their own, or knew only to despise. The idea of public profit by the experience of others seems scarcely to have been conceived. But a spirit of resolute advance is now evoked. Christianity is Progress. Here are some footprints of its victorious career:

"The CODE JUSTINIAN, in which it gave the world the first Institutes of Civil Law:

"The CRUSADES, in which it first revealed the practicability of national cooperation and confederation without fusion:

"The FEUDAL SYSTEM and its attendant Chivalry, in which it at once developed a becoming, high-toned individualism, and invested woman with her proper right to the heart, the home, and the defensive arm of man :

"The REFORMATION, in which it asserted not only a pure doctrine, but a free conscience:

"The ENGLISH REVOLUTION of 1688, in which it proclaimed, and the AMERICAN REVOLUTION of 1776, in which it inaugurated civil liberty in the earth."

Mr. Edwards concludes with some remarks on the Aspects of Society in our own country, which aspects he characterizes as Eclectic, Christian, Progressive, and Diffusive. The style of the Discourse is Saxon; and those who have heard Mr. Edwards speak, will not be at a loss to know how he writes.

Che Religious World.

PRESBYTERIANISM IN NATCHEZ.-The True Witness states that the Presbyterian Church of Natchez, Miss., some years since, built a large and comfortable church for the coloured population, and have supported for them a regular pastor ever since. The editor adds: "We attended their church a few Sabbaths since, and were very much pleased with the order and interest manifested by this large congregation. They have a choir, melodeon, and everything which gives to it the air of a city congregation." In addition to the above enterprise, the church in Natchez is now engaged in raising a subscription of $10,000 to build a second church, and there is no doubt but that it will be done. This will add greatly to the strength and influence of Presbyterianism in that city.

DAVIDSON COLLEGE, NORTH CAROLINA -The Rev. Drury Lacy, D.D., of Raleigh, North Carolina, has accepted the Presidency of Davidson College, to which he was recently elected. Dr. Lacy is universally esteemed for his urbanity, and many excellent qualities of mind and heart. We trust he may be greatly encouraged and useful in the important post upon which he enters.

The bequest of Maxwell Chambers, Esq., to this Institution, which we have already noticed, it is ascertained will probably amount to about $200,000.-Pres.

ECCLESIOLOGICAL. -We learn from The Churchman that a meeting of the Ecclesiological Society in New York, was held on the 16th instant, at St. Paul's Chapel, when the Rev. Mr. Hopkins read a report on the Cathedral system, proposing certain changes in the social and educational arrangements of the Episcopalian clergy. We copy from The Churchman:

" Every Bishop should have his See, which should be the chief city in the diocese over which he presides. Here, of course, was the cathedral, and the proper place for the meetings of conventions, &c. The Bishop and clergy (of the cathedral) should live together, eating at the same table, and living a common life. By this means a house would be provided for the country clergy who should visit the Bishop, and a closer bond of union and intercourse established between the Bishop and his clergy. It might be objected that the clergy generally being married men, this arrangement would not work; but this need not be a very great obstacle; if the clergy must marry, their wives could act as housekeepers. The Eastern Church required that the Bishops should be widowers or unmarried men. The Scripture says that it is not good for man to be alone, and Bishops are no exception to the rule. They, too, need a help-meet for them; and what better help-meet can they have than a band of young, unmarried, self-denying priests and deacons? There should also be schools: a theological training school attached to the cathedral; a boys' school, to furnish choristers (boys' voices only being proper for church music), and to prepare them for the ministry; and a girls' school, to make good clergymen's wives. Then we should have a cathedral like that of St. Basil in the East, with Bishops and priests living together in holy harmony. It would also be a real centre for the organized and missionary labours of the diocese, and a modified form of itinerancy might be adopted, which would relieve the country clergy, and give the Church health and life. If it should be objected that the dioceses are too large-and they are-let them be broken up. The way has been opened by county convocations, and the Church is gradually growing up to the cathedral system of the Primitive Church. No diocese should be more than forty miles long. There need be no revolution of any kind, no alteration of canons, nothing is wanted but action."

ANGLICAN CHURCH.-The Anglican Church Establishment is a compromise between Catholicism and Protestantism, held together by the royal supremacy. Its Episcopal hierarchy, although deprived of its former head, and its liturgical service, although purged of the sacrifice of the mass and the Latin dress, constitute its churchly, historical, traditional element, and may be said, in some sense, to look towards Rome; while its Thirty-Nine Articles and Catechism are essentially Protestant, and look towards Geneva. It is Romanism nationalized and Puritanized, or moderate Calvinism Catholicized and churchified. It includes a Catholic and a Protestant, an objective and a subjective, a sacramental and a Puritanic, a churchly and an evangelical element, the principle of authority and exclusiveness as well as the principle of freedom and toleration. But

they are not internally, organically, and really united and harmonized; stand rather externally and mechanically related to each other; they get into constant collisions; are impatient, jealous and envious of each other, and present to the outsider the spectacle of a strange inconsistency and self-contradiction, with an equally remarkable tenacity of life derived from the extreme right and the extreme left wing of Christianity.-Evangelist.

THE DUTCH REMONSTRANTS.-It is a matter of some interest to learn what has become of that part of the churches in Holland, which made so much noise in the days of the Synod of Dort, under the name of Remonstrants, or Arminians; those, in other words, with whom Arminianism was born and cradled? The New Brunswick Review informs us, that the sect still exists, but is gradually dwindling to nothing. In 1803, they had 34 churches and 40 ministers; now they have 27 churches and 24 ministers. The membership of the body is now reduced to 4,835. They have a Theological Seminary with three students. In regard to doctrinal belief, they are very low.

AGITATION IN THE FREE CHURCH OF SCOTLAND.-Our readers will regret to learn that the agitation about the College question has been very violent. The point is whether there shall be only one full Divinity Hall, or not. The special friends of the New College at Edinburgh advocate the policy of endowing and sustaining a single college of a high order, and deprecate the existence of smaller and inferior institutions in other localities. The Aberdeen Hall has heretofore been regarded as a subordinate one, and a sort of feeder to the Edinburgh College-its students having been required to spend the last one or two years at Edinburgh. The Assembly of 1854, however, in pursuance of the policy marked out in 1850, resolved that the Aberdeen institution should be raised up to a full Theological Hall, with three professors. This proposal was adopted by a decisive vote, after a long and able debate. According to the terms of the Barrier Act, the Presbyteries must sanction the measure, before it can be carried into execution. The Presbyteries have been lately considering the matter, and making their decisions upon it. Dr. CUNNINGHAM, who was in a minority in the last Assembly, has been exerting all his influence to prevent the final sanctioning of the measure by the Presbyteries. Dr. CANDLISH is on the opposite side; as are the ministers of Glasgow-and generally the Northern ministers, who, by locality, are Aberdeeners. The Glasgow brethren, also, expect to have a Theological Hall before many years; and this Presbytery has pronounced in favour of the Aberdeen Hall, by a vote of 29 to 2. The controversy assumed, for a time, a bitter personal aspect, in consequence of a declaration by Dr. Cunningham that the Sustentation Committee (whose leaders reside principally at Glasgow), had agreed to waive energetic efforts to increase that fund, in order to give better opportunity to carry out the Aberdeen scheme. Dr. BUCHANAN, of Glasgow, resented this imputation, and expressed his determination in consequence of it, to resign the Convenership of the Sustentation Committee at the meeting of the Assembly. Subsequently Dr. Cunningham expressed regret at his course, and Dr. Buchanan waived his determination. As public sentiment in the Free Church is evidently in favour of a plurality of Theological Halls,

it strikes us, at this distance, that the policy of our Edinburgh brethren was not to agitate again the Church to its centre, but to acquiesce with a grace that should rally the resources of the friends of the New College at Edinburgh, and conciliate the friends of the other institutions.

Statistics.

FACTS FROM THE BRITISH CENSUS.-London extends over an area of 78,029 acres, on the sides of the Thames, into Kent, Surrey and Middlesex, and the number of its inhabitants, constantly increasing, was 2,362,236 on the day that the census was taken.

The people of England were, on an average, 153 yards asunder in 1801, and 108 yards asunder in 1851. The mean distance apart of their houses was 362 yards in 1801, and only 252 yards in 1851.

What is the oldest age that is now attained? The Census furnishes us some aid toward the prosecution of this inquiry, which is certainly of no inconsiderable interest or importance. In Great Britain, more than half a million of the inhabitants (596,030) have passed the barrier of "threescore and ten;" more than a hundred and twenty-nine thousand the Psalmist's limit of fourscore years, and 100,000 the years which the last of Plato's climacteric square numbers expressed, (9 times 9 equals 81); nearly ten thousand (9,847) have lived ninety years or more; a band of 2,638 aged pilgrims have been wandering ninety-five years and more on their unended journey, and 319 say that they have witnessed more than a hundred revolutions of the seasons. Many instances, we may observe, are cited of men living in the ancient world more than a hundred years; and Lord Bacon, in his History of Life and Death, quotes a fact unquestioned, that a few years before he wrote, a Morrisdance was performed in Herefordshire, at the May games, by eight men, whose ages, in the aggregate, amounted to 800 years. No populous village in England was then, it would seem, without a man or woman of fourscore years old. In the Seventeenth Century, some time after Bacon wrote, two Englishmen are reported to have died at ages greater than almost any of those which have been attained in other European nations. According to documents printed in the Philosophical Transactions of the Royal Society, THOMAS PARR lived 152 years and nine months; HENRY JENKINS 169 years. The evidence in these extraordinary instances is however by no means conclusive, as it evidently rests chiefly on uncertain tradition, and on the very fallible memories of illiterate old men; for there is no mention of documentary evidence in Parr's case, and the births of both date back to a period before the Parish Registers were instituted by Cromwell, in 1538. We need hardly say that the prolongation of the life of a people must become an essential part of family, municipal, and national policy.

In England, it seems that the twenty-sixth year is the mean age at which men marry, and the twenty-fifth that at which women marry.

The average age of the wife is about 40 years, of the husband 43 years; or the husband in Great Britain, on the average, is 2 years older than the wife. Of 4,694,583 children of the age 5 to 15, only 2,405,442 are returned as scholars at home and abroad; while 705,409 are employed in some extraneous employment and 1,583,732 are simply occupied as children at home.

By the English Life Table it is shown that the half of a generation of men of