the contrary, they have often and very seriously impeded it. No union deserves the name, none is worthy the desire of any christian, but that which is based on the ground of full liberty of conscience, and perfect freedom of thought and action, just as conscience, enlightened by the word of God, shall dictate.

Now, union of this hallowed character will be enjoyed among christians, and become apparent to others, in proportion as they are one in spiritual affection. This is the first and chief thing that claims consideration here, for it is that without which christian union cannot exist. If, indeed, religion were what too many seem to think it is, a mere matter of form and outward ceremony, why, then, a visible compliance with prescribed rules, and an external conformity to authorized examples, would furnish a unity well befiting its nature; but since christianity has to do with the heart, it follows that the union which claims to bear its hallowed name must be that in which holy affection prevails,-a union in which heart is bound to heart by the ties of sacred brotherhood, and spirit blends with spirit in the sympathies and fellowship of the gospel of Christ. Whatever includes not this, falls short of the oneness for which the Son of God pleads on behalf of his disciples.

And the indulgence of the principle is demanded, its unfeigned and unceasing manifestation is called for, by everything involved in the condition and experience of the followers of Jesus. Look at them as those who have received the message of heavenly reconciliation,-who are ransomed from death by the great atoning sacrifice,-who are washed from their sins in the blood of the Lamb,-who are made new creatures by one regenerating Spirit, who bear the image of Him who hath created them anew,-who are sharers in the same privileges, and liable to the same temptations and sorrows in this world, and who are expecting to dwell together in the perfect harmony and the everlasting love of the world to come;-look at them in this light, remember that this description applies to them all,and then say whether mutual love ought not to prevail among them, whether there is not here enough to enkindle their warmest affections towards one another, and unite them together in a state of sweet, and steadfast, and ever-during concord? "Beloved, let us love one another. If God so loved us, we ought also to love one another." If the ties of earthly relationship, or a similarity of tastes and pursuits, are found sufficient to induce a strong and lasting attachment among men, how much purer and more powerful should be the love that binds together the whole brotherhood of them that believe in Jesus!

Their holy union will be felt and exemplified also according as christians are one in mutual supplication. To approach the throne of grace is the privilege of the people of God. To commit their way to him, and ask every requisite supply, is a duty always incumbent on them, and an advantage of which they may at any time avail themselves. This it behoves them to do not merely on their own account, but for others also. In prayer for each other they should continually abound. They are well prepared for this. Possessed of the same renewed nature, and passing through the same pilgrimage, they can enter into each other's experience. They know the difficulties of the spiritual life; they are aware of the dangers that attend the christian's course; to the temptations and conflicts of the wilderness they are no strangers; while of the christian's weakness and insufficieney they are convinced by their own experience. Hence, from what they have needed themselves, they know what their brethren require; and the Divine help that has been afforded them, enables them to estimate its importance and value in the case of their fellow disciples. In many instances, too, their acquaintance with the very circumstances of their

brethren qualifies them to bear them especially on their hearts at the throne of mercy. How clearly, then, should an engagement for which they are thus fitted be one in which they are often employed! And what a pleasing and beneficial form of true christian union is brought before us when the disciples of Christ thus intercede for each other before their heavenly Father; either making the particular trials and wants of their brethren their errand at the mercy-seat, or else, in more general terms, pleading with the apostle, "Grace be with all them that love our Lord Jesus Christ in sincerity."

Nor should it be forgotten that such mutual prayer among christians, prompted by their holy love, will powerfully tend to the increase of that principle in return, and thus promote the union it exemplifies. Let a christian make the case of a brother his errand to the throne, and he will become more attached to that brother. Let him plead for the members of the church to which he belongs, and he will feel more closely united with them. Let him be often in prayer for all believers, and he will realize more and more the fact, that all believers are one, and that he is one with them; the distinctions that seem to separate them will diminish, and be comparatively forgotten; while their common faith and their common experience, which call forth and guide his supplications for them, will assume their proper magnitude in his eyes, and be felt in their harmonizing and uniting influence on his mind.

Again, the union of believers is manifest in proportion as they are one in earnest efforts for the extension of Christ's cause. That it devolves on every christian, and on every christian church, to seek the extension of the Saviour's kingdom, will be admitted by all who take the Scriptures for their guide. God blesses his people that through them he may bless the world. Christians are the servants of Christ, and what should a servant do but aim to promote the interests of his Master? They are the soldiers of the cross, and what so fit an employment as fighting the battles of the Lord? When Jeremiah wrote to the captives in Babylon, he directed them to "seek the peace of the city whither God had caused them to be carried away captive, and pray unto the Lord for it; for in the peace thereof they should have peace." In like manner, the disciples of Christ are required to do good to those among whom they dwell: to shine as lights in the world: to seek the conversion and salvation of sinners; and, like the Jews, they shall find that while they are benefiting others they are advancing their own happiness and welfare.

In this work they should be united. Engaged in one glorious cause, and in the service of the same exalted Lord, they should combine their efforts, and thus strengthen them by mutual co-operation: bringing all their blended resources to bear upon the attainment of the object before them; and advancing harmoniously and firmly in aggressive movements against the common foe. Uniting and co-operating thus, the oneness of the followers of Jesus would not only be clearly seen, but would also be powerfully felt, by the world. Let the members of every christian church faithfully employ the talents God hath given them, and put into combined and active operation all the means of usefulness they possess, in efforts of benevolent and holy zeal throughout the neighbourhood around them, and they could hardly fail to produce a general impression in favour of their harmony and influence, while they would instrumentally accomplish a vast amount of good. Still more, if the whole christian community were thus united, if the churches of the Son of God, known as they are by various designations, and distinguished by differing opinions and observances on certain points,-if they were seen, not indulging in jealousies and contentions among themselves,-not prosecuting separately the great

work assigned them in the spirit of unhallowed and ambitious rivalry,but with one heart and soul contending earnestly for the faith once delivered to the saints, and with the energy of their united exertions, directed by the wisdom of their combined counsels, labouring in the cause of the world's conversion,-what an impressive scene would be exhibited before mankind, and what happy results might be reasonably expected! In the beautiful language of inspiration, the church would then "look forth as the morning, fair as the moon, clear as the sun, and terrible, or majestic, as an army with banners," diffusing the light of truth around, scattering the refreshing influences of grace in every direc tion, and marching on in the might of the Lord to achieve the subjection of the earth to Christ.

In these respects, then, the union of christians is an object supremely to be desired. To see the members of churches, and the various denomi nations of christians, drawing nearer together in spiritual affection, in mutual prayer, and in combined efforts for the advancement of the Redeemer's kingdom, would surely be a lovely sight in itself, and the certain harbinger of better and blessed times for the world. Happy will it be when the Saviour's intercession shall in this respect be fully and visibly answered. Then will the church of God appear as an ark riding prosperously on the troubled waters of political disquietude, and embarrassment, and convulsion, the dwelling-place of peace amidst surrounding agitation, the asylum of refuge and safety to all who enter it.* St. Ives.

TWENTY GOOD REASONS WHY MINISTERS SHOULD AVOID CONTRACTING DEBTS.

1. Because God has plainly forbidden it, in that gospel which they preach; and a minister should so walk and act as to feel at liberty to preach from every plain text in the New Testament; even from that which says, "C Owe no man any thing;" which he cannot consistently do if

he is in debt.

2. Because it is a violation of the law of love, which says, Love thy neighbour as thyself;" which he cannot do if he contract debts which he cannot honourably discharge when called upon.

3. Because every minister knows within a little the amount of his salary, and should feel it to be an imperative duty to live within his income.

4. Because ministers are to be examples to the flock, which they are to lead in the way of holiness; but if the minister run into debt, how can he reprove, or admonish, or even blame the people, if they follow his example?

5. Because if he be properly influenced and practising economy, it is very seldom necessary. What minister can look around and not see some worldly person living upon the same amount of income without involving himself in debt?

6. Because it wounds God's cause, which should be dearer to us than any fleshly indulgence; and opens the mouths of enemies, which we should study to keep shut.

* Our readers will see in the Intelligence part of this Magazine, a notice of the death, under most distressing circumstances, of the author of the above article. We have had the paper by us for some months, and had determined, before hearing of his death, to insert it this month. "By it, being dead, he yet speaketh."

7. Because it lays a stumbling-block in the way of souls, who think lightly of our religion, and will not listen to our message, on account of it. 8. Because it contradicts our profession, for we all profess to obey the word and imitate the example of Him, who never contracted a debt, nor sanctioned any one in doing so.

9. Because it is opposed to the duty of self-denial, which we are called upon to practise; very few are the cases of debt which might not have been prevented by scriptural self-denial.

10. Because it furnishes unprincipled persons with an argument against religion, and has a tendency to harden them in their sins.

11. Because it injures honest tradesmen, and prevents them keeping the precept which we are violating.

12. Because it is very generally for some unnecessary indulgence in dress, furniture, food, a large dwelling, &c.; for which no minister of Christ should ever contract a debt.

13. Because it indicates thoughtlessness, improvidence, or want of principle; whereas ministers should be thoughtful, prudent, and unquestionably upright.

14. Because we have no right to expect that God will work for us in His providence to pay such debts, or to call upon our people to do so.

15. Because it has often introduced confusion into a church, and put weapons into the hands of disaffected persons wherewith to accomplish their unrighteous purposes.

16. Because it destroys independence of mind, for "the borrower is servant to the lender;" whereas the minister of Christ ought to be the most independent man under heaven.

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17. Because it discovers a want of tenderness of conscience, for which every servant of Christ ought to be exemplary.

18. Because it brings us into soul-trouble, and gives Satan an occasion against us, of which he will not be backward to avail himself.

19. Because it mars our usefulness, and cuts off the means of doing good: the godly are wounded, the ungodly are hardened, and we have not to give to him that needeth (Ephes. iv. 28).

20. Because it will throw a gloom around our sick bed, plant thorns in our dying pillow, and furnish matter for scandal when we are lying in the

grave.

Brethren, are these things so? If they are, let us determine in God's strength, that, as His cause is dear unto us,-as. His name is called upon us,-as His gospel is entrusted to our keeping, as our people look to us for an example, as our enemies are watching for an occasion against us, as God has forbidden it,-as Satan makes a handle of it,as worldlings are stumbled by it, and as every one of us must give account of himself to God, that, whatever sacrifices we may have to make, whatever selfdenial we may have to practise, we will not contract any debts which we cannot discharge when called upon to do so.

New Park-Street, London.

JAMES SMITH.

TWENTY GOOD REASONS WHY CHURCHES SHOULD ADEQUATELY SUPPORT, AND DEACONS PROMPTLY AND PUNCTUALLY PAY, THEIR MINISTERS.

1. Because not doing so, they neglect a very solemn and important duty, which God requires at their hands; for "so hath the Lord ordained, that they which preach the gospel should live of the gospel."

2. Because not doing so shews that they have not a proper regard to a minister's usefulness and comfort; for if they had, they would make such an effort as would soon prove it to be practicable.

3. Because not doing so evidences that they have not a correct sense of justice, which requires that they should not seek to engage and benefit by the services of any one without a suitable remuneration.

4. Because not doing so, the minister cannot discharge his duties and observe the precepts of God's holy word.

5. Because not doing so proves that though they profess principles more pure and powerful than those of the world, they are not influenced by them; for many worldly men have too high a sense of honour to engage the services of any one, and then refuse adequately to reward him.

6. Because not doing so leads the pastor to think that his services are undervalued, which depresses his spirits and weakens his energies.

7. Because not doing so hinders him in the study of God's word, fills his mind with anxiety about worldly things, and often makes his sermons meagre.

8. Because not doing so prevents his procuring proper materials to assist him in his work, as well as harasses and burdens his mind.

9. Because not doing so obliges him to contract debts, and prevents his discharging them at the proper time, which is alike discreditable to him and them.

10. Because not doing so often makes parties in a church; one party sympathizing with the minister whom they consider to be injured, and the other with some selfish leader who wishes to keep him poor.

11. Because not doing so leads ministers to listen to calls from other places, and often occasions very undesirable removals.

12. Because not doing so opens the mouths of worldlings, who have a keen eye to discern between right and wrong, and who naturally expect different things from professors of religion, whose conduct they are never backward to censure or condemn.

13. Because not doing so is a discredit to the voluntary principle, and practically refutes some of its most powerful arguments.

14. Because not doing so is a species of dishonesty, as every attempt to obtain or retain the services of any man without a proper remuneration must be.

15. Because not doing so is treating the minister of Christ worse than a common servant or mechanic; whereas Christ has said, "The labourer is worthy of his reward;" which reward should be just and equal.

16. Because not doing so betrays a want of proper feeling, and leads consistent persons to question whether such churches can be influenced by the grace of God and the truth of the gospel.

17. Because not doing so injures the pastor's usefulness, and prevents his carrying out his various plans of benevolence for the spread of the gospel both at home and abroad.

18. Because not doing so, the church loses its character, dishonours the Lord, grieves the Holy Spirit, and must expect to wither and decay.

19. Because not doing so troubles a pastor's mind, reflects on the gospel he preaches, and violates a sacred principle.

20. Because not doing so discourages young men of talent from entering the ministry, and thus brings its own punishment with it.

Brethren, if you love the Saviour who redeemed the church with His own blood, if you prize the presence, power, and operations of the Holy Spirit, if you value the gospel ministry, which Christ himself has instituted, and which is the instrument by which God usually works,—if you esteem the principles which you profess, and which bear the divine stamp