of churches are endued with infallibility, Christians should be cautious in what measure, and for what purposes, they invest them with power. The utility of associated advice is problematical. An association of churches would combine the aggregate of their virtues and their frailties; and its advice, when given, would merit submission and observance no further, than it proved to be a clear exposition of duty, in the case to which it referred; to require submission by the weight of its associated character, would be an invasion of the moral government of the Son of God. It might suppress, in weak minds, the due exercise of patient investigation, and lead to implicit confidence in the opinions of menand thus exhibit the pallid form of moral obedience from whence its spirit had fled. Or it might provoke resistance, and induce the parties to whom advice is given to repel the authority by which it was enforced, as an act of aggression upon their sacred rights; and then the disorder, instead of being removed, would be increased. Morbid sensibility arises not so much from an excess of feeling, as from the want of a vigorous and healthy tone in the intellectual powers. It is a weakness to be seen in those who yield undue submission, or who oppose precipitate resistance; and from which, when their advice is slighted, associated bodies may not always appear exempt. Advice, in general, will be best received, when it is neither authoritative nor formal; when genuine friendship and sympathy, by private intercourse, conciliate the affections, inspire confidence, illuminate the mind, and rouse the powers of intellect to reflection; but associated energy and advice are not adapted to produce these necessary results; and hence their utility, in general, is a subject of doubt.

Dismissing the objects pro

1

posed by Mr. Morison, "a Country Dissenting minister" asks, "what then should the congregational union embrace," and how should "it be conducted?" And then replies, "it should embrace but little, for it cannot do much." This answer should never be forgotten, by those who are interested in this subject. Truly it can never do much, unless it embrace some definite object, whose simplicity and importance should unite the hearts, and engage the energies of the churches to whom it is proposed; and then, nil desperandum.

I admire the sentiment expressed, page 16, in the January Magazine" I would not give a particle of Christian love to increase the esprit de corps of our denomination; but I do want to see a little more enlightened and dispassionate zeal for the principles of nonconformity." It is not necessary that there should be a national union to awaken " this enlightened and dispassionate zeal." Let such writers as the above correspondent, with the firmness, prudence, and candour which he possesses, give to the subject its proportionate importance in the circle wherein they move. Let independent Ministers (for I have not an "inveterate abhorrence" of the name) imitate the churchfriends of the Bible Society, to prove that they do not compromise the principles which come down to them "fragrant with the virtues, and consecrated by the blood," of their illustrious ancestors." Let every individual, in his private station, give proof, while his principles urge him, upon his awful responsibility, to think, and compare, and judge for himself, that they are highly prized, because by them he has been made intelligent, active, benevolent, and always prompt to co-operate with others in promoting that best of causes, for which his fathers suffered, and for which the Redeemer died. Let every

one "do his duty," and then, without a general visible union, independent principles will go forward, acquiring strength continually in their progress.

In my opinion an annual sermon, explanatory of our principles, is not necessary is scarcely practicable; and if tried, would be of doubtful advantage. If a union should be attempted, it would be advisable to embrace a more simple object; the desideratum at present is information.

Let a meeting be held in May, of as many ministers, deacons, and other members of congregational churches, as shall approve the object; and let a committee of correspondence be chosen, and a circular be addressed to the county associations and individual churches, respectfully requesting information of their number and

state.

Let an annual epistle be addressed to the churches throughout the kingdom, embodying the information that has been received, and requesting further communications on the subject. And,

Let there be, if practicable, an "institution similar to that in Red Cross Street," &c.

A friendly correspondence being established for the purpose of mutual information, may lead to ulterior objects of more importance and higher advantage; but this is the basis on which a union should be formed. At first, it might embrace only a minority of the churches; but if established in credit, it would be gradually extended.

However desirable a union of churches may be for their " тиtual advantage," at present it appears impracticable to any considerable extent. There is too much inert matter in their composition. A considerable proportion of church members have only confused or inadequate notions of the chief end of their union. I wish not to degrade or libel their

character; but it is to be feared, that some churches are like the Ephesians, on a certain occasion, of whom it is said-" The more part knew not wherefore they were come together." Scarcely a thought is admitted beyond that of their own personal gratification and advantage;-and church fellowship is-vox et præterea nihil. Selfishness has brought them together; and though, in secular affairs, this is an energetic principle, yet as it is not a legitimate one in religious, it allows the soul to sink into supineness, when the object of its most vigorous pursuit should be the greatest good. Whence have arisen the disorders and schisms in independent churches, but from the undue prevalence of a selfish spirit!—And how is it that selfishness has been unduly prevalent-but from inattention to the noblest of all objects, the attraction of which would have brought into exercise all the generous feelings of a new-born soul ! And whence is it that the cause of Christ and of perishing immortals has not engaged the first attention of Christian churches--but from negligence in not teaching them better !

I have read, with much pleasure, and with considerable advantage, various publications on the weighty subject of church-fellowship, and I always rejoice when the attention of the religious world is drawn to an inquiry so largely involving the happiness and the interests of Christian societies. It has, however, occurred to me, that one prevailing and important deficiency runs through the greater part, if not the whole, of these treatisesthey do not state with sufficient distinctness the end of church-fellowship.

When church-fellowship is referred to the adoption of the social principle and to the mode of public profession; when it is described as a bond of union, as an act of submission, &c.-it is obvious to

or

remark that these are just and expressive illustrations of its nature; but what is its design? For what purpose has Jesus Christ instituted the union of Christians, and taken them into union with himself? To assume that personal "mutual advantage" is the chief end, appears to me a dereliction of one of the first principles of the Gospel. The grace of God undoubtedly permits, and urges the inquiry-" What shall I do to be saved?" It encourages the child in distress to call upon its heavenly Father; but then the promises are given, and grace is communicated, that it may cast all its care upon him, and by a renewal of strength, rise above sonal considerations, to be an imitator of God, and a cheerful agent in performing his will. The saved or sanctified, and such characters as are fitted to be members of a Christian church, are distinguished from the self-interested inquirer; they have entered into a new rela tion—are exalted to a higher rank -are breathing a purer air-and are called to nobler pursuits;-they are assimilated to Jesus Christ, who said, "I came not to do mine own will, but the will of Him that sent

me."

66

per

So long as imperfection remains, there will be a degree of apprehension, and a portion of selfishness in the human mind; but the renovating principle of the divine life will induce Christians to feel, that they are not their own"that they are bought with a price"- "that they who live should not henceforth live unto themselves; but unto him who died for them and rose again." The Christian is not authorized to make his own interest the first object of his attention; nor is a Christian church to seek in the first place its own advantage;nor should "mutual advantage," be the first object of a union of churches; but the advancement of the kingdom of Christ.

If this be the object which demands attention, it must be in a paramount degree. There is no consideration that can be put in competition with it. For this the church exists-it is the body of Christ; and as such is the visible agent by which he is accomplishing his designs toward a lost world. The spirit which he imparts to it, is to operate like leaven. All its consultations, measures, and interests are to be rendered subservient to the dispersion of his word, the diffusion of his spirit, and the extension of his cause. Its operations are to have an immediate bearing upon those parts of the world which are contiguous to its station. Firmness, prudence, patience, integrity, love, and perseverance, are to characterize its proceedings. From the intimate and vital union which subsists between the church and its head, this object becomes, of necessity, the object of its first attention and pursuit. Yet this appears, in a great measure, to be overlooked.

Is it not probable, that the corruptions of Christianity began in the dereliction of this sacred and generous first principle? "All seek their own, not the things which are Jesus Christ's;" says Paul, (Phil. ii. 21.) Was it not on account of negligence in this respect, that the Spirit said to the church at Ephesus, (Rev. ii. 5.) "Remember, therefore, from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent?" And are not the moral diseases which infect so many churches in the present day to be traced to the same cause? Forgetfulness and indolence enervate the whole system: then discontent, and murmuring, and slander, and strife, and divisions ensue. The members of a Christian church ought severally to consult with

Gehazi's leprosy is characterized strongly, as rendering him all over (I suppose) white like snow. Moses' says, "And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his foot, wheresoever the priest looketh; then the priest shall consider, and behold if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white; he is clean." Leviticus xiii. 12, 13. Still farther, in verses 38, 39, a species of leprosy is described, called pn, Bohak, (in our version rendered a freckled spot,) which did not subject to unclean

ness.

66

On this modification of the disease, the following accounts throw still farther light: Bohak," says Niebuhr, (description of Arabia,) "is neither infectious nor dangerous. A black boy at Mocha, who was attacked with this sort of leprosy, had white spots here and there upon his body. It was said, that the use of sulphur had been for some time of service to this boy, but had not altogether removed the disease."-" I my"I self," says Dr. Forskal, saw a case of the Bohak leprosy in a Jew at Mocha. The spots in this disease are of unequal size. They have no shining appearance, nor are they perceptibly elevated above the skin; and they do not change the colour of the hair. Their colour is an obscure white, or somewhat reddish," &c. The remainder of the description may be found in Michaelis's Commentaries on the Laws of Moses, English Translation, vol. iii. pp. 283, 284. The white leprosy, therefore, whether partial, as the Bohak, or universal, did not render a person unclean, most probably for the same reason, that in neither case was it infectious. And as that

H.

ELEGANCIES OF MODERN IDIOMS.

(To the Editors.)

AT HOME.

I HAVE often reflected on the folly and extravagance of many of the higher orders of society, and the numerous expedients to which they resort to impair their health, dissipate their time, and lavish their property. Among others, it seems to be a prevalent custom, that the lady of the house shall, at certain appointed seasons, (seldom above once in the year,) BE AT HOME." I was greatly surprised when I first heard the expression, as I cannot help thinking that home is the fittest place for the ordinary residence of a married lady. But my mistake has lately been rectified, by meeting with the following incident.

Having occasion one evening to pass through a principal street at the west end of the town, my progress was obstructed by a numerous train of coaches, which were so closely wedged together, as to render the street for a time absolutely impassable. On my inquiring into the cause of this assemblage, I was informed, that the Honourable Mrs. "at home" that evening, for the first time since her marriage; and that the husband was thus obliged to submit to a considerable expense, in order to support his

rank in the fashionable world.

was

I cannot help expressing a wish, "pro bono publico," that as these ladies are not "at home" during the remainder of the year, they would condescend, in the course of their visits abroad, to inquire whether some part of their money might not be better appropriated, if it were bestowed on any of the benevolent institutions with which this country, and especially the