adversaries.” Lastly, we address ourselves to Protestants: and what duties devolve on them in this case? We hope no one will be so foolish as to say—none. The persons concerned in this act are our fellow-subjects—our next-door neighbours—and with whom we are brought into contact every day in the duties of life; it is therefore impossible to consider ourselves mere disinterested hearers or spectators of the deed. As citizens, as Christians—and, above all, as lovers of the Bible, we are deeply concerned therein. Let us, then, first of all, thoroughly appreciate its real character. There must be no blinking the question or softening it down; there could be no real charity or generosity in this, but a mere extenuation of a dreadful crime. We must apprehend the danger of living in contact with a system that could sanction it, and rouse ourselves to action. We must not, indeed, transfer the hatred we bear to the act to those who committed it. This may be hard; but the Gospel requires it. There must be no anger, malice, or revenge—nothing inconsistent with the utmost charity, the love of God and man. But while we must think nothing, feel nothing, do nothing, which charity forbids; all that charity allows, all that it demands, is expected from us now. The love of country—the love of learning—of liberty, religion, and of God—calls us to wake to action. All that we can do by prayer, by personal effort, by the multiplication of evangelical agencies, is forced upon us now. Especially, what a lecture does this read us on union among ourselves, union among all evangelical denominations. In view of transactions like this what are our differences—can they be worthy one unbrotherly thought. Let us love our several systems much, but our Saviour more; let us wish well to our party, but long more eagerly for the salvation of our country. Let us unite to press upon all men more fully the great doctrine of the Reformation and of the Bible—justification by faith alone. Let us agree to declare throughout the length and breadth of the land that he that hath the Son hath life. He that hath the Son as the foundation of his faith—he that hath the Son within him as the hope of glory—that hath the Son before him as the pattern of his life—he, whatever his creed or his party, hath life; he lives “by the faith of the Son of God” on earth, and is passing to the fuller life in heaven. “But,” on the other hand, “he that hath not the Son hath not life;” he that hath not the Son in these respects, with whatever church he stands connected—whatever opinions he subscribes—whatever forms he practises—hath no real life on earth, and can have none in heaven. Should God of his infinite mercy, as the result of these doings, give us that grace, that will unite us more closely among ourselves, give us more singleness of eye in our efforts, and supply us with greater zeal for the salvation of our fellow-countrymen—what was intended by the Redemptorist