to men.

Dissenters and Churchmen may mutually respect each other's persons, though neither can think the error of the other indifferent. They may unite in every good work as far as they agree, and, in doing so, neither is to be regarded as either deserting his own peculiarities, or as approving those of the other. The consistent and candid of both parties will feel that there is no separation between them, though there is an irreconcilable separation between their systems. A Churchman ought not to think Dissent a trifle, and a Dissenter cannot think an Establishment one; but this need be no obstacle to the most cordial esteem and attachment between the persons as individuals, and their voluntary union as such in the promotion of the principles and ends of their common Christianity."

The case may be thus shortly stated: My judgement compels me to disapprove of the system. My Christian principle constrains me to love and esteem the men.

The following observations relate to subjects more or less connected with the contents of the preceding pages. They are added as the result of long observation and experience, and in the hope that they may be useful to all professors, especially to my younger brethren in the ministry.

In perfect accordance with the above observations I here insert two extracts from two small, but valuable works, from authors who have had extensive

tional Churches.

opportunities of seeing the working of CongregaThe first is entitled "Christian Fellowship, or, the Church Member's Guide," by John Angel James :

ANGEL JAMES AND DR. PAYNE QUOTED.

"There are many things, of which no other notice should be taken, than the private admonition of one member to another. When the offence is comparatively trivial, and known only to an individual or two, nothing more is necessary than for these individuals, without saying a syllable about the matter to any one else, to go in a spirit of great meekness and affection to the offender, and to admonish him. If the desired effect is not produced, they should then acquaint the pastor with the fact, who will join his admonition to theirs, and this will in most cases be sufficient to produce a spirit of contrition. It is very undesirable to bring anything more into our church meetings than is absolutely necessary: they will otherwise become the scene of endless contention. It must be entrusted to the pastor's discretion, to decide what matters shall be brought under the review of the society."

The next extract is from "A Manual Explanatory of Congregational Principles." By George Payne, L.L.D. :

:

"The first step is for the body to invest two or three individuals, suggested by the pastor, or other

wise, with authority to investigate, minutely and thoroughly, the facts of the case, that the church may obtain sufficient data for arriving at an enlightened and a scriptural decision.

"The next step is to lay the case, in all its particulars, before the assembled body. This should be done with great care and accuracy; and, therefore, for the most part, by the pastor.

And let

"The pastor should then direct the Church to the law or laws of Christ which bear upon the case in hand, and thus guide to a decision which, being according to His directions, will be confirmed by Him. Let the pastor beware of leaving it to the Church to suggest the mode of proceeding. him be especially careful to place the mode of proceeding recommended by himself on the authority of some general principle, or specific direction of the word of God. If he do this he will carry the consciences of his people along with him. He places the Lord Jesus in his proper station in the body; he makes Him rule among them; and the people will readily submit to their King. But if he do it not,—if he give out any law of his own merely, he puts himself in the place of his Master. He assumes a power over conscience which his Lord has not given him; and he will generally find, as indeed he deserves to find, a discontented and rebellious body. Pastoral ruling seldom fails where the minds of the pastor and the flock are in a state of profound submission to the great Lord of all."

ADMISSION OF MEMBERS INTO THE CHRISTIAN

CHURCH.

In the early period of Christianity this was a very simple matter. When the gospel was first preached, men distinctly professed either to receive it or reject it. There was no inducement to make a profession but from conviction, as it was often accompanied with bonds, imprisonment, and death. We have a striking illustration of this in the present history of Madagascar. No one can doubt that to make a profession there is a full proof of sincerity, when we consider the merciless and fiend-like persecution which, invariably, accompanies it.

There are various expressions denoting the character and state of mind of the first Christians,— they received the word with joy-they believed -were new creatures in Christ Jesus, and the apostle James speaks of the disciples as a people taken out of the nations for his name, Acts xv. This is the case still. In this way Christians are called the "holy nation," the "peculiar people,” &c., 1 Peter ii. 11, the same names given to the Jewish nation, indicating that the one were as much a separate people from the rest of the world as the other. This is quite in accordance with the description given of Christianity in that most valuable work, and which has been so extensively useful, "Wilberforce's Practical View, &c." He most truly observes, Christianity is not a geographical

but a moral term, not the state in which a man is born, but the state into which he is brought. How the worthy author could reconcile this with the language of Hooker, (usually called the judicious Hooker,) who represents every child born in England as much a member of the Church of England as a subject of the British Government, I am at a loss to explain. It may be viewed as a specimen of what we sometimes meet with, a good man speaking truth without perceiving its inconsistency with some part of his own system.

There is no subject that more imperatively demands the serious attention of every minister of the gospel, than the ground on which he receives applicants for admission into the fellowship of the church; what degree of knowledge, and what evidence of Christian character is required. When a young person comes forward, and, for the first time, proposes to make a public profession, it is a most important crisis in his history. To encourage any to make that profession, as a mere form, and considering it as a matter of propriety at a certain period of life, is most delusive. Such deceive their own souls, saying "peace, peace, when there is no peace." That very profession becomes a powerful source of self-deception, as they thus become steeled against all the most impressive appeals they may afterwards hear addressed to the careless and ungodly, as those with which they have no connection. I have known not a few, who, having been led to understand and embrace the gospel in after life, spoke with the deepest regret at their being deluded