prosperity; but are ready to slip away on the appearance of trial, or difficulty, indifferent whether it sink or swim. Let me beseech you, my brethren, to shake yourselves loose of this unseemly apathy. If the society with which you are connected be not a church of Christ, you have nothing to do there; but if it be, is it not a suitable, a proper, a legitimate object for all the affections of your souls? is it not a subject on the advancement of whose interests you may lawfully, and profitably, expend all your influence, and all your exertions? Has Jesus "loved the church," and is it unworthy of your love? Did Jesus "give himself for the church," and is it unworthy that you should devote yourselves to its cause, -that you should spend and be spent in its service? Show yourselves then to be genuine disciples of Jesus, by a union of heart with his cause, a oneness of interest with him; and let it be your "heart's desire, your prayer to God," and your daily business, that that interest be advanced.

3. Study to maintain the purity of the church.

Let no consideration induce you to consent to the reception of any among you but such as give evidence of being the subjects of converting grace. The privileges of the kingdom of heaven are such as none but they can enjoy; its laws are such as none but they can obey; its interests are such as none but they can advance. Do not imagine that it is a matter of little consequence to you with what sort of characters you sit in fellowship. Has Jesus said, "Give not that which is holy to the dogs;" has Paul said, "Be not unequally yoked together with unbelievers,' "Come out from among them and be separate ;" and is it a matter of little consequence to you whether you obey or disobey these precepts? "A little leaven leaveneth the whole lump ;" and is it a matter of no consequence to you whether the church be a carnal or a spiritual society,--holy or unholy? "Evil communications corrupt good manners;" and is it a matter of indifference to you whether you and your brethren be corrupted in your sentiments and conduct, or not, whether your minds should catch the contagion of carnality, or not? Do not imagine that the character, good or bad, of those that seek admission among you is no concern of yours. It is decidedly your duty and your privilege as church-members to inquire after it; and it is your highest

interest as Christians, to guard against the admission of any but such as appear to be fellow disciples.

But, brethren, the purity of the church must be maintained, not only by watching the avenues of admission, but also by watching over one another, in the true spirit of the gospel. This is of essential importance to the purity of the church, and to the preservation of the souls of individuals. Where this duty is neglected, external fellowship is but a mere shadow,-an empty form. You all know the tendency of your own hearts to depart from God; and you know that the hearts of your brethren are equally depraved and deceitful, and equally liable to depart from God; and how can Christian friendship and brotherly love be more suitably displayed, than in exhorting, admonishing, and warning one another as occasion may require: yea, how can they be proved to exist without this? O! be intreated then to cultivate a growing interest in one another's spiritual prosperity. Study to "work out one another's salvation," to "build up one another on your most holy faith, to keep one another in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life."

4. Be exhorted to cultivate a spirit of mutual intercourse and social prayer. Be assured that the prosperity of your own souls, and of those of your brethren will be much advanced by it. Stir up your own minds, and endeavour to stir up the minds of your brethren to consider its importance, and to obtain its advantages. Beware of listening to the false reasoning by which you would be persuaded that it is unlawful, or unnecessary, to come together except on the Lord's day. Such reasoning proceeds from a state of mind inimical to spiritual religion, or averse from it. Lay it down as a fundamental principle, that the care of your souls is your first, your main concern; and that you are imperatively bound to seek their spiritual improvement, by every means that God brings within your reach. And that mutual intercourse and social prayer are calculated to advance spiritual improvement, the conduct of the primitive churches under the eye of inspired teachers, and the experience of believers ever since, abundantly confirm. If then, brethren, you would keep alive and advance the spirituality of your own minds, if you would strengthen the hands and encourage the hearts of those who are over you in the Lord, if you would shine as

lights in the world, if you would "see the good of Jerusalem all the days of your life," pay increasing attention to this important subject. Cultivate more ardently this truly Christian spirit.

Finally, dear brethren, might I be permitted to conclude this address, by admonishing you not to be over-anxious for popularity? With many religious bodies, you know, there is no other criterion of prosperity, but the degree of popularity enjoyed by the minister; and Christian churches have sometimes been injured by imbibing too much of the same spirit. Where this spirit predominates, if the public teacher happens not to get popuÎar, the church gets disheartened, gets dissatisfied, a coolness takes place, both parties get discouraged, edification ceases, and removal becomes the only remedy. It is easy to see how unlike Christianity, how detrimental to the real interests of the church, how hurtful to the cause of the Redeemer, such occurrences must be. The order and ordinances of the kingdom of heaven are not fitted to be popular, either among the heathen, or among the false professors of the true religion; and it is in vain to strive to make them so, by the adventitious circumstance of the popular talent of a public teacher. The most permanent, as well as the most scriptural popularity that a Christian church can enjoy, is that which arises from the holy lives, and upright conduct of its members. When Christians are found honest, faithful, and conscientious in the discharge of their relative duties in civil life, sober and industrious in their personal deportment; supporting the credit of their profession by a uniformity of consistent and holy conduct, they will possess, in the bosom of their neighbours, a testimony which nothing can eradicate, and this will, in ordinary circumstances, secure a measure of public respect and countenance, which nothing else can procure for them. Seek then, brethren, to enjoy more and more of this legitimate popularity; and as for the rest, "let your conversation be without covetousness, and be content with such things as you have; for he has said, I will never leave thee nor forsake thee."

"Finally, brethren, farewell: be perfect, be of good comfort, be of one mind, live in peace; and the God of peace and of love shall be with you."

The foregoing sections may probably fall into the hands of some professed disciples of the Redeemer, who are aware,

that in the foregoing discussion they have no interest, nor concern? Unconnected with a Christian church, they are beyond the reach of the duties and ordinances of social religion. What do you think then, brethren, of the subjects discussed in the pages you have just now read? Do you think them contained in the Bible? Do you think the primitive disciples attended to them? Do you think Christ enjoins them on his followers? If so, (and I am persuaded you cannot deny it,) what are you doing? Are you disciples of Christ, and yet living in the neglect of a great part of his revealed will? Do you profess to be the friends of Jesus, and yet resist his authority, and refuse to do whatsoever he commands? Why call you him Lord, Lord, and do not the things that he says? In what light would ye be regarded by the Apostles, think ye, did you live in their day? Would they not say, “they profess that they know God, but in works they deny him, being disobedient?" Is not much of the preceptive part of the New Testament useless to you, being applicable only to associated bodies? Do you think the Lord has given a dispensation to one class of his followers, to neglect ordinances and disobey precepts which he has enjoined upon others? Do you think you will be able, at last, to justify your neglect of the positive precepts of the Redeemer, by reasons that he will sustain? These queries, brethren, are of no trifling importance! I would earnestly entreat you, therefore, to review your conduct in the light of the word of God, and to inquire how far your Christian obedience corresponds with that of the early followers of Jesus. If they were right, and you know they were, you are wrong; for there is not one rule of obedience for primitive, and another for modern disciples. If they obeyed Jesus in associating together in the fellowship of the gospel, and continuing stedfastly in the Apostle's doctrine, and fellowship, and in breaking of bread, and in prayers, you most certainly disobey him when you live in the neglect of these duties. This is the public profession of the faith of the gospel, the public badge of the subjects of the kingdom of heaven; and if, when the profession was exposed to danger and to death, it could not be dispensed with, is it supposable that Jesus will now dispense with it in his followers, or that they neglect it but at the peril of his disapprobation? "Also I say unto you, whosoever shall confess me before men,

him shall the Son of man also confess before the angels of God: but he that denieth me before men, shall be denied before the angels of God."

COLONIAL MISSIONARY SOCIETY.

ADDITIONAL STATEMENTS AND APPEALS.

THE state of this Society must be kept distinctly and prominently before the public view. Its financial position, coupled with the demand, the pressure upon it for extended operations, has brought it into very serious difficulties.

The income of this Society ought to be Five Thousand Pounds per annum. That amount would be fully required to sustain the operations called for at the present time. And the operations alluded to as now demanded are of such a nature that to neglect, or even to delay them, will be grievously hurtful to the sacred cause of evangelical truth and liberty in the Colonies.

A less income than Three Thousand Five Hundred Pounds per annum will not effectually sustain the scale of operations already undertaken, inadequate and contracted as that scale is.

Now no one thoughtfully looking at the extent, importance, and prospects of the British Colonies, or considering how momentous it is that they should be the scene of vigorous evangelical missions, will think even the larger of the two sums named more than the Congregational churches of England should appropriate to that department of their efforts for advancing the Saviour's kingdom. As little would any one acquainted with the extent and resources of those churches, judge them unable, by moderate exertions in which all should unite, to raise that larger income.

Yet what is the fact? The income of the Society does not exceed half that sum! It is indeed about Two Thousand Five Hundred Pounds annually. By strenuous urgency of appeals for the two years preceding the present, about Three Thousand Three Hundred Pounds were obtained for each of those years, and progress was thus made in reducing a debt of nearly One Thousand Pounds with which the Society was burdened at the commencement of that period. But now it is seen that these exertions were extraordinary and temporary; the income of the Society falls back this year to its former amount of about Two Thousand Five Hundred Pounds; and it is a too

VOL. IV.

hopeful estimate to expect that new debt, to the amount of Five Hundred Pounds only, will be contracted this year.

And while support is thus withholden, what is the aspect, what is the promise of the work in the Colonies? Canada was never more inviting and encouraging, and five hundred pounds additional yearly expenditure would advance the cause there to great efficiency. Nova Scotia and New Brunswick present a field hardly less important, and perhaps even more hopeful, than Canada itself. In every one of the Australian Colonies additional labourers are most urgently needed.

Then other parties are not supine, if we are. Popery proper and the highest of High Churchism are in emulous activity. Sacramental religion is everywhere propagated with successful zeal. Ecclesiastical pretensions are urged in their loftiest form; and State Establishments, patronage, and power, are urged with power or insinuated with craft. No effort is spared to prevent the Colonies from being what their very origin and constitution point out that they ought to be— scenes of expansive religious equality, and of pure evangelical churches.

Hitherto the support of this most necessary, most excellent Society has been maintained principally by a section of the Congregational body. Some few churches have been its constant and bountiful friends. Some few wealthy brethren have with enlightened zeal appreciated its importance, and done nobly for its help. But it has not gained general support. Some powerful churches have never once contributed; many but rarely, and to but trifling amounts. This is what needs to be corrected. Let all unite, and the work will be easy, the funds ample, the cause prosperous.

ON THE COMMUNION OF CHURCHES.

Ar a quarterly meeting of the Eastern Ministerial District Association, belonging to the Dorset Association of Congregational churches, held at Wimborne, September 16th, 1846, the following resolution was adopted:

"That with a view to the ultimate formation of a District Association of Churches, it is deemed expedient, that the brethren should lay before their respective churches, at an early opportunity, the duty and importance of sister churches maintaining a closer fellowship with each other. And that the Secretary be requested to draw up a paper in aid of this object, that may be printed and circulated among the churches."

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In compliance with the above resolution, the following paper was laid before the meeting of the Ministerial District Association, held at Wareham, Dec. 8th, 1846, and is now printed at the request of the ministers assembled:

The relation and duties of the churches of Christ to one another, form at all times a subject of interest and consequence; but especially so at this juncture, when within and around the churches so much appears to awaken in the devout mind painful apprehensions. In such circumstances, one of our first duties surely is -to "set our house in order;"-to inquire, not only whether our heart be right towards God and our brother, but also whether, as churches, we are feeling and acting respecting each other in harmony with the will of Christ, and after the example of the apostolic age;-whether our mutual intercourse is as intimate, as affectionate, as spiritual, and as confiding as it should be, in order fully to promote our vigour and prosperity ?

As these inquiries are evidently important, let us in the light of Scripture enter on the consideration of our mutual claims and obligations as churches of Christ; and may we do this with a docile and humble temper, so that we may inherit the promise-" The meek will he guide in judgment; the meek will he teach his way."

The apostle Paul, when addressing the Corinthian believers on their relation to one another, says, i. xii. 20, "Now are they many members, yet but one body:" which we believe to signify, that the whole number of Christians residing in any place, whether Corinth, Ephesus, or elsewhere, although differing in some respects, constituted but one church; and that also the one visible catholic church was composed of the total number of such distinct communities throughout the world. The universal church, though in a very imperfect state, still exists. It includes "all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours."

After the likeness of the human body, all Christian churches are mutually related and mutually dependent. No church ought to live separate and alone. Each has some want which another only can supply, or possesses some faculty which may render it useful to others. "The eye cannot say unto the hand, have no need of thee: nor again, the head to the feet, I have no need of you. Nay, much more those members of the body which seem to be more feeble, are necessary, that there should be no schism in the body, but that the members should have the same care one for another." Particular churches, wherever found, and in whatever condition, possess equal rights, and therefore have no authority one over another. Yet, as they are so closely connected together, being animated by the same spirit, and engaged in the same work, they are bound to watch over each other, and to seek to advance their mutual edification.

Let it not be thought that we are singular in our assertion of these views;-they have been strongly advocated by the fathers of Congregationalism.-Dr. Owen observes, "No church is so independent, that it can in all cases perform its duties to Christ and the church catholic

without conjunction with others. And the church that confines its duty to the acts of its own assemblies, cuts itself off from the external communion of the church catholic; nor will it be safe for any man to commit the conduct of his soul to such a church."

Christian churches, being thus intimately related, ought frequently to commune together in various ways,

First. By associating together for the furtherance of those interests that are common to all the churches. They should co-operate, in order to check the prevalence of error, to reform unscriptural practices, and to advance the general interests of Christ's kingdom.

Secondly.-By the members of different churches breaking bread together at the table of the Lord.

Thirdly. By their pastors exercising their gifts in each other's assemblies.

Fourthly.-Churches may communicate together by sending relief to each other in times of need. Thus the Gentile churches contributed freely to supply the necessity of the poor saints at Jerusalem.

Fifthly. They ought, also, by their delegates, to consult with one another in matters of dif ficulty which cannot otherwise be adjusted. Extraordinary occurrences may render it imperative on a particular church to seek the help of sister churches. Owing to the spread of erroneous opinions, the neglect of discipline, or the use of unscriptural forms of worship, strife may prevail. In such, as in all other cases, every church should try to the utmost within itself to remedy the evil; but in the event of failure, as a last resort, rather than be torn in pieces by protracted discord, it is better that an appeal be made to neighbouring churches, for counsel and assistance.

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The Rev. R. Mather one of the New England Congregationalists, in a book written in 1639, says, When a church is not able to end any matter which concerns only themselves, then they are to seek for counsel and advice from neighbouring churches." Thus the church at Antioch sent messengers to the church at Jerusalem, and sought advice about the question of circumcision, and concerning the false teachers that had privily crept in. In all these ways churches may hold fellowship together, without endangering their just liberties.

An individual does not surrender his rights of conscience or his Christian liberty, when he joins a particular church, although at any time he may be subjected to its discipline. Nor is any church deprived of one particle of its scriptural freedom, when it enters into communion with other churches, although at any moment, if it be found erring in faith or in practice, it might receive from them fraternal advice and admonition. No church should abuse its liberty by making it a cloak of licentiousness. We are not permitted to become a law unto ourselves in these matters. Our own taste or convenience must not regulate our intercourse with neighbouring churches. Because others have suffered from despotic power, are we justified in living and acting alone? By no means. In avoiding one extreme, we are not compelled to embrace its opposite. Associated churches may advise without coercing. When appealed to, it would be their endeavour to throw light upon difficulties-To point out the way of Truth-To guide,

but not to force. Their decisions would be binding on no church, without its own consent. They would be helpers of their joy, without lording it over their faith.

The Rev. Isaac Chauncy-a successor of Dr. Owen, and predecessor of Dr. Watts-in his work on Congregational churches, says, "In eases of difficulties and differences arising in churches, many churches holding communion together may, by their elders and messengers, meet together to consult and advise about the said matters, and report to their respective churches; howbeit these assemblies, as such, are not trusted with any coercive power or jurisdiction over the churches, to impose their determinations on them or their officers."

The intimate fellowship of neighbouring churches being thus in obvious harmony with the practices of the primitive churches and of our Congregational forefathers, may we not hope to see our churches, in the present day, waking up to the practical recognition of this too-much neglected duty? Some steps have been taken in the right direction, but much, we conceive, remains to be done. That independency which consists in mere selfish isolation, has no sanction from Scripture, and it is high time that it was disowned by the churches. As members of Christ's mystical body, we are united to each other by holy bonds; and "what God hath joined together, let not man put asunder." Fraternal love and confiding fellowship ought, therefore, to increase among us. All suspicion, arrogance, jealousy, and evil speaking, should be carefully avoided. And in proportion to our mutual sympathy and concern for each other's welfare, shall we have warrant to anticipate "times of refreshing from the presence of the Lord." The history of the past amply justifies such expectations. Trumbull informs us, that after the Congregational churches of Connecticut had adopted special measures to promote their closer communion with each other-"They became more regular and harmonious in their discipline, enjoyed more general peace, and their numbers constantly increased."

The Congregational churches of this district do already, to some extent, hold fellowship together, as belonging to the County Association which exists for the spread of the gospel; but we believe that a more intimate communion of the churches would be productive of many and important advantages. In order to realize this, the following plan has been proposed :

That the churches in the district shall form themselves into a District Association, and shall elect lay delegates, who together with their pastors, would attend its meetings, to be held at stated times, in rotation, throughout the diatrict. Its objects in assembling would be-the wider diffusion of truth in the neighbourhood"united prayer-the extension of Christian intercourse and acquaintance between the members of different churches-mutual instruction, by the discussion of such questions as might arise from time to time-devising and imparting aid to feeble churches, and promoting, in all lawful ways, the prosperity of religion."

When solicited, the District Association might give advice to particular churches in affairs of difficulty, but no legislative or judicial powers would be exercised. All its acts, in reference to the churches, would be only advisory,

The brethren assembling together for such purposes, would entertain the conviction, that thereby they did not sacrifice any of the rights and privileges which belong to the churches by Christ's appointment.-That they simply agree, under a specific form, to exercise towards each other that mutual fellowship which is their duty as the churches of Christ. And in his strength would engage, for the future, to watch over one another, and to be ever ready, according to God's word, to afford mutual help in the service and kingdom of our Lord Jesus Christ, "In whom all the building, fitly framed together, groweth into an holy temple in the Lord."

In closing this brief statement, we would record our solemn persuasion, that "walking in the spirit" is indispensable to the right and effectual working of all ecclesiastical organization. We can have no real communion with one another, unless we hold fellowship with the Father, and with his Son Jesus Christ. Therefore we must, as pastors and churches, more earnestly cherish and make manifest our spiritual life. Our success-yea, our very existence depends on this. We must be "filled with the Spirit." No outward arrangements, however wise, can ever compensate for the withdrawal of his influence; and in proportion as it prevails, purifying our hearts, and bringing every thought into subjection, shall we "walk in love," and be kind one to another, "striving together for the faith of the gospel."

"Pray for the peace of Jerusalem: they shall prosper that love thee."

"Let the beauty of the Lord our God be upon us and establish thou the work of our hands upon us; yea, the work of our hands, establish thou it."

We earnestly commend this wise and truthful address to our readers. Its object is of the first importance, and cannot too early, or anxiously, occupy the attention of our pastors and churches.

THE NUMBER SEVEN.

SEVEN is composed of the two first perfect numbers, equal and unequal-three and four: for the number two consisting of repeated unity, which is no number, is not perfect; it comprehends the primary numerical triangle, or triune, and is square or quartile; conjunctions considered by the favourers of planetary influence as of the most benign aspect.

In six days creation was perfected, the seventh was consecrated to rest. On the seventh of the seventh month, a holy observance was ordained to the Chaldees of Israel, who fasted seven days and remained seven days in tentsthe seventh year was directed to be the sabbath of rest for all things; and at the end of seven times seven years commenced the grand jubilee -every seventh year the land lay fallow; every seventh year there was a release from all debts, and all bondsmen were set free. From this law may have originated the custom of our binding young men to seven years' apprenticeship, and of punishing incorrigible offenders by transport. ation for seven, twice seven, or three times seven years. Every seventh year the law was directed to be read to the people. Jacob served seven years for the possession of Rachel, and also