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CONNEXIONAL UNITY.

ternal circumstances, are equal to renew in man a right spirit. What is sometimes called the golden age, the age of innocence and virtue, never had a being on earth, since our first parents became corrupted and fell. Even the best of their descendants have evidence of innate depravity which at times fills their hearts with terror and dismay.

2. How wise and merciful was the Almighty in calling Abraham, that he might be a signal means of preserving true religion! He was thus separated from the world, and, though promised the land of Canaan, and that the Messiah should be of his seed, yet he wandered from place to place, every where bearing a testimony for God." Without this, it seems probable that the true knowledge of God would have been banished from the world, and men would entirely have "forgotten God their maker." While he lived, he maintained religion in his house, and among his dependants; and, when he died, the same knowledge was transmitted to his posterity.

3. How worthy of our imitation does the character of Abraham appear. Mark his faith. He believed God, and it was counted to him for righteousness. He relied on his promise, and "against hope believed in hope." He took God at his word, though present appearances seemed to be against it. So let us in all our trials and service. Consider his obedi

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he took with him the honor of God and his worship. Whether in the north of Canaan, at Bethel, or in the south, at Gerar, or at Hebron, his altar to Jehovah was erected, his God was worshiped, and his name openly revered. It has often been remarked, that a roving life is unfriendly to piety, and many have been the examples, especially of young persons, who, while remaining in the place where they made their first profession, have appeared to be consistent and becoming, but whose religion would not bear the test of new circumstances and new acquaintances. Alas for them, if it is so! But this was not the case with Abraham, nor need it be with any, if, "in all their ways, they would acknowledge God," and seek direction and help from above.

4. How beautiful and impressive is the illustration here presented of the love of God.

Who that sees Abraham going to offer up Isaac, does not feel for the father, and discover in him a wonderful principle of love to God, which would induce him to give up even his only son, in obedience to him. Nor is the love and devotion of Isaac less illustrious. Contemplate through this medium, the sublime love of God, who "so loved a guilty world as to give his only begotten Son to die, that they might live through him;" and while your thoughts rest on Isaac's devotion, meditate on the love of Christ for us, which has breadths, and lengths, and depths, and heights, which pass all knowledge; that inspired by this exalted theme, which gives to Abraham his glory, and to his life its importance; which has filled heaven with rapture, and will yet fill the earth with hosannas, you your selves" may be filled with all the fulness of God."

CONNEXIONAL UNITY.

MUCH has been recently written on the subject of christian unity. It is truly desirable that all the friends of the Saviour should love as brethren; and we trust the time is approaching when the captious sneers of infidelity at the strifes of professed christians shall be practically confuted by their

unfeigned love towards one another.

All who hold the Head, despite of minor differences of sentiment, should be cordially compacted as one body, and every one "members one of another." Those persons must be strangers to the genuine spirit of christianity who do not devoutly pray

that grace and peace may be multiplied to all those who love the Saviour in sincerity and in truth. Happy will be the day when all the soldiers of the Saviour's hallowed cross shall only fight against the common enemy, and strive in holy unison to hasten the universal triumphs and reign of the anointed Messiah. It is a demonstrative truth, that there must be unanimity among the disciples of Jesus before the world will believe that the Saviour has been sent of the Father. I doubt not that these truths will meet with a cordial response from all the spiritually-minded members of our associated body.

But, in order to the growth and true prosperity of this heaven-born and heaven-elevating principle, is it not much to be desired that this spirit should be more manifest among ourselves, and in our connexional intercourse with one another? I know that I tread on delicate ground when I ask the question, Are we distinguished for love and unanimity among ourselves? For I hold that the unity of christian truth and love must be fully and freely cherished at home before it can exert a healthy and happy influence abroad. I care not for the profession of universal good will, if it is not exemplified in the immediate sphere where we move.

As a Connexion we have many common grounds for ardent love and unity among ourselves. Believers in the same great cardinal truths, we have emphatically one faith-exhibiting the same mode of worship, we walk by the same rule-adopting the same initiatory ordinance, we have one baptism; and in our associated character we bear one distinctive appellation. The brethren of all true christians, we are the more especially brethren of one another. Happy would it be for us if the spirit of the elder Brother dwelt more copiously in our hearts, and was more constantly evidenced in our intercourse with one another.

All minor bodies of christians are

particularly exposed to the influence of jealousies and surmisings, feelings which emphatically belong to all little things and smaller confederacies, and which, I fear, are too prevalent in our own body. I have grieved to see these exerting a very pestiferous influence amongst us, and, though it may be considered a small thing, or a mere peccadillo, yet it is fearfully withering in its effects, and the holy graces of the Spirit cannot flourish in such an atmosphere. Pride and selfelation, also, tend to prevent connexional unity. Brethren ought not to assume a mastery over each other, being in direct contradiction to the spirit the Saviour has authoritatively inculcated, as well as at variance with the independency of principle which we aver. How much better for ourselves, and for all our Churches, that we should seek rather to excel in the mind and temper of our one Master, even Christ. If the Church at large cannot afford to be disunited, very much less can we, as a small fractional part of the whole.

But, you inquire, wherefore these remarks, these discursive truisms? I reply, it is that we may feel the great importance of uniting most heartily in affection and vigorous effort to give efficiency and extension to our institutions, that great and permanent connexional prosperity may be the result. I regret that these institutions are not more cordially supported. It does not augur a very healthy state of things, that our one academy only receives, at present, assistance from about forty, out of one hundred and twenty Churches. Need I say, that, in these days of educational excitement, an excitement in which all the friends of knowledge will rejoice, that an illiterate ministry cannot hope to maintain a respectable standing among the various denominations of the day; and, without such an institution, how can the Connexion have an intellectual and efficient ministry provided?

I perceive, also, that there are forty

CORRESPONDENCE.

Churches in the Connexion who render no assistance to that grand and holy enterprize, our Foreign Mission, for sending the word of life to the superstitious, perishing inhabitants of Orissa; a Mission which has been so signally honoured in the conversion of heathen souls to Christ. Our Orissa stations, Churches, and schools, present a scene which ought to affect and interest every member of our denomination. An annual gift of one shilling to the academy from fifteen thousand members would be seven hundred and fifty pounds per annum, which would free the institution from all pecuniary difficulties; and two shillings and sixpence per year, or little more than a half-penny per week, from the same number of members, would consecrate to our missionary cause eighteen hundred and seventy pounds per annum. A shilling per member more, making, in the whole, four and sixpence a year, or little more than one penny a week to the whole, would yield for poor Churches and burdened chapels at home a sum equal to that devoted to the academy.

It

Now I fear that the moderate support given to our institutions arises very much from the want of connexional unity. A greater degree of this celestial principle would cause us both to feel and act more in harmony with our christian profession. ought not to be enough to have a denominational name; but let us seek to make the name honourable among the religious distinctions of the day. It is not enough that we have one common faith, but let it be a vital working faith, that is ever productive of genial heat and energy. It is not

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enough that we meet in conferential sittings and associated annual assemblies, unless we meet there in that true nobleness of mind which should ever distinguish a Spiritual Brotherhood.

Let all envyings and surmisings, and all puerile party imaginings be put aside, and every man do his best, by God's help, to forward the true prosperity of the Connexion to which he is allied by choice, and ought to be devoted by affection.

To promote greater unity let the value of this spirit be duly considered, let the evils of discord be weighed in the balances of Scripture and experience, let the subject be borne into our closets, and there let the frigidities of heartlesness be melted down by the fire of hallowed devotion. Let there be as much ministerial kindly interchange as is compatible with the the convenience of our Churches. Let the peace and prosperity of our Zion be the subject of fervent prayer in our social meeting. Let every one labour to subdue in himself what may be opposed to this healthy and happy feeling. As ministers especially, we should be ensamples of peace and kindliness to our flocks, and sure I am if this spirit is exemplified by us, then harmony will be within our walls and prosperity within our palaces; and as a great and blessed result, I doubt not, we shall see what must be pleasing to all-Connexional peace and advancement. I trust our accredited periodical, during the year on which we have entered, will do noble service, in this, as well as in other departments of useful labour. London.

J. BURNS.

CORRESPONDENCE.

OBEDIENCE TO CIVIL RULERS.

FAR from wishing to prolong mere dispute, may I be permitted to offer a few words on obedience to civil rulers?

The New Testament says but little on civil government-nothing as to the particular form of it; but it enjoins on christians, order and obedience to the laws. It is probable that some, in the

first Churches, thought themselves in some degree released from this obedience, by their subjection to the Lord; but, no, his inspired servants confirm their obligations, and, on this subject, leave them in their former position. This, they render easy to the conscientious mind, by the statement that there is no power but of God. By this statement, is surely not meant the particular form of governments, or the person exercising the supreme magistracy, any further than that these, as well as everything else, are under the control and regulation of divine providence, but that power or civil authority, is God's ordinance, while the form of its exercise, and the offices that constitute the executive department, are the creatures of men, under the general guidance of his providence. Order cannot be maintained without government; and rule, in any form, is better than anarchy; to prevent this, government is a divine ordinance.

This being appointed, obedience to it, according to law, is reasonable, and christian. But here, Mr. K. seemed bent on provoking his adversary, or was mystified by eagerness of dispute, or something else, or he would not, perhaps, have said, "our civil governments, then, do not ask taxes as gratuities of us, but they demand them of us as debts; and, on this principle that God has given them so much of that property which we hold, as they are pleased to claim; even the whole, if they resolve to have it." Who can believe this proposition, naked and bare as thus stated? Where is Mr. K's," thus saith the Lord," for this? Does not reason, speaking in every person, say, if our civil rulers should come to any subject, and claim what indefinite amount of property they please, it would be detestable tyranny, and that, they ought constitutionally to be resisted? But, it is said, "God has given to them as much as they please to claim." Where is this grant? Answer. "Render to all their dues, tribute to whom tribute," &c. How comes it to be their due? Is it because God has made due to them whatever they may please to demand? I trow not; but it is their due, for the purposes of just and lawful government, after, having asked for it, the community according to constituted order, has granted it. The authority at which the mind of every patriot revolts,

and I think he may be a Christian too, that should demand in the form of taxes, ship-money, or anything else, any sum not granted by law, but from mere pleasure, deserves no better name than tyranny. And, after all the contest and cry of confusion, sophistry, &c., and not without reason, there is probably a near agreement in principle, though not in statement. For Mr. K. says, "property is ours by virtue of the civil law." Pray what is this, and whence came it? In the rather confused statement before me, it seems at one time some mighty personage in opposition to civil governments, and restraining them; and, at another time, working with them to claim, as its own, the whole or any part of what we possess.

Woe,

to the unhappy subjects, ground between two such millstones. But still, civil law is our friend, for it makes property ours; one would think, then, there must be some mistake when it is asserted that, God has given to our rulers, if they please to take it, all we possess. Let us burst through this mist, and look on the fair creation around us. Has not every man originally an equal right in the world, and, prior to the establishment of personal distinctions of property, an equal claim to what the bounties of providence has scattered around him? See Gen. xiii., 5-13. When population increased, and the rights of property became established, for the sake of order, and mutual security, definite agreements became mutually necessary, to respect mutual rights. Hence, sprang our friend civil law. But this would be inefficient and powerless without executors, and hence sprang magistrates, supreme and subordinate; not a distinct race of beings dropt from the clouds, to do as they please among the people, like Esop's stork among the frogs, but chosen by the people from among themselves, to govern them by the execution of the laws to which they have mutually agreed. As this is their department, by the desire of the people, for the good of the whole, "they are God's ministers attending continually upon this very thing;" and they must be supported personally, and in their official character, by the contributions of the community, in the form of taxes or tributes. Hence, when these are legally established, or, established according to the constitution mutually agreed upon, they are due to govern

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REVIEW.

ment, and ought to be paid, and not evaded by smuggling or other clandestine means,. When they are not honorably regarded, the civil law, or, in other words, the whole community rises by its appointed executors, in opposition to the delinquent; but Christians should be subject, not only for wrath, but also for conscience sake." And, while the law, with a strong and just hand, demands what is agreed upon, it is equally strong and impartial to protect from infringement, what it leaves of individual property. Taxes are indeed a part agreed to be paid to protect the rest.

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In discussing this subject, not uninteresting or unimportant to the christian citizen, it would be easy to enlarge on the implied rights and obligations of every new member coming into the community, and on the legitimate remedies of oppression, &c. ; but this is not necessary. My object is to perceive, if I can, the line of christian duty, and point it out to your readers, amidst much that they have lately had to confuse and confound them. If I have contributed to this, without offending your former correspondents, for whom I entertain great respect, I am satisfied. CIVIS.

ON EMPLOYING AN EVANGELIST.

SIR, I felt much interested in reading the remarks in your December No. " on the employment of an Evangelist" in our Denomination, and if any nine individuals or Churches would join with me in carrying out the suggestions of the writer I should be happy to unite with them. Of the utility of such an agency, I may refer to the good that has already attended the efforts of one of our own body in holding protracted revival services in various places in Yorkshire, viz., at Bradford, Clayton, Burnley, &c. During the past year, at Bradford, there have been added to the Church seventy; at Burnley forty-eight; and at Clayton (a Church previously almost dead) I believe more than thirty. All these accessions, and others, are to me indubitable evidences that

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JAMAICA.

REVIEW.

Its past and present state. By JAMES PHILLIPPO, of Spanish Town, Jamaica; twenty years a Baptist Missionary

in that island. Second thousand. Post, 8vo., pp. 487. John Snow, Paternoster Row.

THE history of Jamaica is a record of the cupidity and depravity of man, combined with the revolting horrors and blighting curse of slavery; and also of the triumphs of the Gospel, in illuminating, sanctifying, and redeeming, the ignorant, debased, and lost. In years, not long since gone by, the philanthropist pointed to this, and other seats of colonial slavery, as presenting to the mind all that was depressing and hopeless; and now, with holy gratitude, the christian missionary brings it to our

view as exhibiting most refreshing illustrations of the power and benign influence of the Gospel of peace.

bus, in May, 1494, was densely populated Jamaica, when discovered by Columby a race of men, "benevolent and mild in their dispositions, of great simplicity of manners, and by no means unskilled in some of the arts of civilized life." Of this, and the other islands of the west, Columbus said, in his report to the Spanish sovereigns, "These countries as far exceed all others in beauty and conveniency as the sun surpasses the moon in brightness and splendour;" a description, according to Mr. Phillippo, not too glowing. In the course of a few years the Spaniards established themselves on the island, reduced the inhabitants to abject slavery; and so terrible was the

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