themselves, and they taught their disciples so, obedient to the higher powers of whatever description, as ordained of God. They yielded a cheerful homage to that power in all its gradations, rendering to all their dues; kings had nothing to do with Apostles but to receive their message as such, and to submit to all their commands; and the Apostles had nothing to do with kings or rulers as such, but to obey and reverence them, and pray for them. Such was the state of things during the days of the Apostles, and such ought it ever to have continued.

2. Subjects. The pen of inspiration describes these as a chosen generationa royal priesthood—a holy nation-a peculiar people that they should show forth the praises of Him who hath called them out of darkness into his marvellous light. Every one of these persons has undergone a mighty, a mysterious change, from which they are said to be "born again;" to be "created anew;" to be quickened from a death of trespasses; to be translated from the kingdom of Satan; to be a new creature; to be inhabited by the spirit of God. In consequence of this spiritual change, the knowledge of Jesus is obtained. The avenues to the soul are

now opened up. They understand, and receive the truth,-and by this they are pardoned and purified. The state is no longer one of condemnation, the character is no longer that of defilement; for they are "washed, they are sanctified, they are justified in the name of the Lord Jesus and by the spirit of our God." This lays the foundation of future obedience, and qualifies those that once were rebels for being affectionate subjects. The knowledge with which faith has to deal is of such a cast as to produce love; and that love constraining to obedience, the choicest privilege is service.

3. The laws of this kingdom.-These, like the King and the subjects, were spiritual. While the Apostles lived their inspired word was law, and their inspired letter was law-both were not theirs but Christ's. Stand fast, said they, and "hold the traditions which ye have been taught whether by word or our epistle.' "Brethren, I praise you, that ye remember me in all things, and keep the ordinances as I have delivered them to you." Their epistle was, therefore, just as authoritative as their personal presence, and both terminated in Christ himself. Their first question, therefore, and their

last, was simply, What saith the King?— which is the same thing as, What saith the Apostle? or, What saith the Scripture? The observance of these laws was committed to the church as composed of the saints, bishops, and deacons. These were individually to observe, and do, and collectively to see to it that they were observed and done. They were not to enact, but to execute. As the laws were spiritual, so were the sanctions and the penalties. As Jesus ordained the laws, so he ultimately settles the affair of rewards and punishments at judgment. Where their sin is followed by penitence, the offender is to be restored; and that good may come out of evil, and the fall of one prove the warning of many, he is to be rebuked. This to a holy mind is a fearful punishment,—because it is the voice of Christ, the voice of love uttering accents of displeasure. If sin be succeeded by impenitence, and the means of Christ's appointment fail to reclaim, then he is to be cut off, and handed over to Satan. This deed is of very terrible omen,-it is the first breath of a destroying tempest. To carnal-minded men this may seem a very trivial occurrence, and as such it would be felt; but to a spiritual man, even in deep declension, it is far otherwise. When the church has done this, however, it can do no more; of his person it may not touch one hair,-of his property it may not appropriate one farthing! In all that pertains to him as a subject of civil society it leaves him as before.

4. The rulers and managers of temporal things. These were of two orders; bishops and deacons. The first office existed under several names,-as elders, presbyters, pastors, ministers, overseers, shepherds. These are so many names for the same thing. Every church had at least one bishop, and many had more bishops than one; but in no instance had one bishop more than one church. Many of these bishops did the work, and received no compensation. They subsisted by the labour of their hands,-but no one received any compensation for idleness. Subordinate to these there were none else; none superior, none inferior, all were equal. Next to these were deacons ; of whom and whose character and duty, we read in the Acts. Their great business was the management of temporal things, especially as connected with the poor: while, like many others that were neither deacons nor pastors, they preached the word of life as occasion presented.

II. OF THESE THINGS AS THEY EX

ISTED SUBSEQUENTLY.

The authority of Jesus was abridged by little and little, and in process of time utterly abolished. The bishops first usurped this authority, and divided it among themselves. The names which were all appropriated to one class now became the appellation of only a portion of the number. The bishop was superior to the presbyters, who became his underlings; and having the control of several men he sought the government of several churches, and what he sought he found. The space widened,-churches, so called, accumulated apace. A distinction was made between city and rural pastors; the former were superior to the latter, and formed the bishop's council. This unscriptural union of churches led to an unscriptural union of rulers. The authority which bishops claimed over presbyters was at length claimed over themselves by metropolitan bishops, and then a like authority over the metropolitans by the patriarchs! Bishops ruled presbyteries-metropolitans ruled synodspatriarchs controlled diocesan councils; while the power of convoking an ecumenical council was lodged in the emperors. Thus was the mountain of evil rising to its summit, and ultimately capped by the Papacy. Jesus Christ was as completely excluded from all rule, or participation of rule, in his own church as if he had ceased to exist in any manner, or in any place. The doctrine of the subjects disappeared with that of the Sovereign. The cross of Christ was removed from the earth. The sword of the Spirit was no more seen or felt among men. The Spirit himself was grieved and quenched. The reign of the flesh was established in the Church of God, and its sceptre swayed with undisputed control. Subjection to the clergy was substituted for subjection to Christ,-belief in lies and legends took place of believing the truth! The elements of the character of a good Catholic-in the vocabulary of falsehood a true Christian was blind obedience, awful reverence, and generous contribution. Such were the approved members of that church falsely called a Church of Christ. If a true member of his church arose, all haste was made to shed his blood, as that of a creature an enemy to earth and heaven, to God and Christ! These assemblies were congregations of the dead and the polluted, into which nothing was permitted to enter that was living,

holy, or clean! As you could not find the Head, so you could meet with no part of the body which was not so marred as to render it doubtful whether, indeed, it belonged to him.

The laws of this kingdom met a like fate as the King and the subjects. They were gradually and wholly abrogated and abolished. The fountain of truth was poisoned, and Christ's ordinances were subverted and destroyed; and again made up in new forms, and these mingled with others of entirely human origin, but of mortal issue. Baptism was administered indiscriminately to all, loaded with absurdity in shape of ceremony; and anon as administered by a priest it was arrayed in the might of omnipotence, and declared to operate a spiritual regeneration! The Lord's supper was termed the "medicine of immortality," and soon converted into an atoning sacrifice; it was administered to sucking babes, and to dead corpses! and soon it was represented as the very body and blood of the Son of God! All this, however, was the beginning of abominations. We cannot, dare not mention them! The power of earth was interwoven with the policy of hell! All the fountains of all evil were widely opened, and they poured abroad their mingled streams till they had utterly deluged the earth; and death and hell brooded over the baleful waters!

With the King, the spiritual subjects, the laws and doctrines, as a matter of course, the rulers disappeared. Scripture bishops and deacons had no place among this evil generation. All Scripture order perished from the earth. The people's voice was stifled, they were converted into mere cyphers. They needed neither head nor heart, conscience nor judgment; and it was at their peril to have, or keep, any such things. Their privilege was simply that of existence, and of obedience, and of bleeding gold for an avaricious host of priests! The chief favourites were the chief sinners, provided they had gold to expiate their crimes! Pardons were abundant, provided that the evil-doers had money to come into market! Thus, that which was given by Him whose it is, "without money and without price," is now, pretendedly, a thing of purchase! These men buy and sell the souls of their fellow-creatures,-and not satisfied with this, they go to make merchandise of the blood of the Atonement!

III. OF THESE THINGS AS THEY EXIST AT THE PRESENT HOUR.

Here, without loss of time, we bring an unhesitating, unqualified charge against each and all National Establishments of religion as being at utter variance with the kingdom of God, in relation to its King, its subjects, its laws, its rulers, as being neither more nor less than modifications of the Papacy! That not the Son of God, but a man, sometimes a woman, is the head of such churches no one can deny. Here, then, is the exclusion of Christ. That spirituality of mind, or holiness of conduct, makes no part of the qualifications of members of such churches, but that whatever renders a man a good member of the realm makes him a fit and good member of its church, will as little admit of disputation. Further as to the laws of Christ they are as completely abolished in every state reformed church as they are in Rome itself. Laws they have, but they are not those of Christ. They are, however, those of its head. Concerning rulers, and officebearers, order, and discipline, we bring a charge, if not the same in degree, yet the same in kind:-ordinances are abused -fellowship is an insolent mockery.

Further, even now, while there is among us much that is pleasing, there is not a little that is humbling and mortifying. We have great reason to be ashamed of our differences on subjects of doctrine, of ordinances, and of polity. What a difference among us both in names and things! How slender the general conviction of the Authority of the Scripture upon all subjects. How much of the leaven of Popery still lurks among the purest churches! What a bending to human authority, and what a leaning to what is old, whether really expedient and Scriptural, or not! What a disposition to mix up our own wisdom with the wisdom of God! What contrariety of opinion on subjects that seem very plain!-and what contention on points which appear very unimportant! How slow are men to follow the Lord fully, even when it is made most plain that much remains to be done!

The

Reformation has, no doubt, done much. The sainted men whose instrumentality achieved it deserve much grateful and unmingled praise; with them rests all the praise, with us all the blame. They arrived not at true conceptions of Christ's kingdom in its purity and simplicity.

This Magazine chiefly circulates among a body of Christians who are far ahead of the mass of the Reformed Churches in Christendom as to the things which

pertain unto the kingdom of God. That body, in our view, have the chief claim to the epithet Scriptural. On the subject of Authority they acknowledge none in matters of religion but Christ's;-of members they acknowledge none but such as appear to have received him, and to have been received by him;-of laws they reject all but those their Lord hath given them;-of rulers they receive and submit to none but those of their Lord's appointment. They are Independents, for as much as they conduct their own affairs apart from all foreign control. They are Presbyterians, in a sense, for there is the most perfect equality among their ministers; there are no grades, no orders-all are brethren; all in Presbytery that goes beyond equality in and among the ministers, it is maintained, goes beyond Scripture. They are Episcopalians, for each church has a bishop, and each bishop has only one church. All that goes beyond this goes beyond the arrangements of the Son of God. The Independency, the Presbytery, the Episcopacy of the first churches is a point so well attested, that no man of intelligence can deny it. Congregational Churches alone embrace these three things. On these points, indeed, we can exercise the most abundant charity toward all, but we can make concessions as to doctrine and fact to none. speak here dogmatically, and with a confidence that nothing can shake.

We

IV. THESE THINGS AS THEY MUST EXIST HEREAFTER.

Church and Dissent are terms of a day; they are related terms, and they will expire together and rest in a common sepulchre. Had there been no State Churches there had been no Dissenters. The appellation is purely accidental. We wish no badge, no name other than that of Christian. Such once was the honourable distinction of believers, and such will it be again. The papal and regal-headed monster called "the Church," mother and offspring, will be swept from the earth in due time! The kingdom of Christ is a kingdom which cannot be moved; but the kingdoms of the world are built upon the wave. This kingdom must be perpetual and universal-"one faith, one Lord, one baptism." State Churches especially, of certain descriptions, cannot exist for ever, their doom is fixed,-the sentence of death is upon them! Every tie which binds them to this world will be severed. The Church of Christ will be compre

hensive of subjects of all governments, and all governments will be comprehensive, equally, and without distinction, of all men of all creeds. Society is moving rapidly forward. There are energies in operation not to be exhausted, or contravened. True religion will descend upon the world like a universal spring,

she will pour her benedictions on every king, and her manifold bounties over all empires; but she will be leagued to none. The Church of God is one; and it must be pure, perpetual, and universal. Scripture Churches alone are adapted to this;

they admit of augmentation indefinitely, and will bestrew the earth as the stars bespangle the sky-none interfering with another-all harmonious-all shining together. Modern Episcopacy and Presbytery can only be local; to render them universal were utterly impossible. The Primate of the world would sound strange the Synod of the whole earth would be rather a novel expression.

Let every reader, then, see to it that he be walking" in all the ordinances and commandments of the Lord blameless." Sept., 1851.

PRAYER FOR MINISTERS. When we have prayed that fresh labourers may be sent forth into God's vineyard, are we to stop when the Lord has sent forth labourers? Is all done then, and are we to cease to pray? Nay, they should be remembered in their people's daily prayers. From day to day their work goes on; their labour ceases not. Wherever they are, they have holy work to do. Whatever they are about, they are influencing souls, one way or other. Though they have their more solemn acts, yet all their life is ministerial; all tells upon souls; they cannot for a moment lay down their embassage. As you see them on the road, they are visible witnesses of God's truth; their very presence is a sort of silent utterance of its faith. By the very sight of an ambassador of Christ, you are taught that there is a Saviour,

C.

that there is a heaven and a hell, death and judgment. You would not see them, there would be no such men as preachers of the Gospel, if there were no God nor Saviour, nor heaven and hell. Should you not pray for them?

PIETY AND MENTAL GROWTH. An hour of solitude passed in sincere and earnest prayer, or the conflict with and the conquest over a single passion or "subtle bosom sin," will teach us more of thought, will more effectually awaken the faculty and form the habit of reflection, than a year's study in the school without them.

A reflecting mind is not a flower that grows wild, or comes up of its own accord. The difficulty is indeed greater than many, who mistake quick recollection for thought, are disposed to admit; but how much less than it would be, had we not been born and bred in a Christian and Protestant land, very few of us are suffici ently aware. Truly may we and thankfully ought we to exclaim with the Psalmist, "The entrance of thy word giveth light; it giveth understanding to the simple."-Coleridge.

HEART WORK.

Heart work is difficult work. Heart work is hard work indeed. To shuffle over religious duties with a loose and heedless spirit will cost no great pains; but to set thyself before the Lord, and tie up thy loose and vain thoughts to a constant and serious attendance upon him, this will cost thee something. To attain a facility and dexterity of language in prayer, and put thy meaning into apt and decent expression is easy; but to get thy heart broken for sin, while thou art confessing it-melted with free grace, while thou art blessing God for it-to be really ashamed and humbled through the apprehensions of God's infinite holiness-and to keep thy heart in this frame, not only in, but after duty, will surely cost thee some groans and pains of soul.

OPEN-AIR PREACHING.

A meeting of ministers of various denominations, members of the Evangelical Alliance, was held during the intervals of the sittings of Conference, on the 1st and 2nd of September, when, after a discussion, in which strong testimony was borne by several present to the blessing

which, in their own experience, had attended open-air preaching, the following resolution was unanimously adopted:

"That inasmuch as Infidelity, Popery, Sabbath-breaking, and general indifference to religious things, have alienated many thousands, especially of the lower classes, from the ordinary means of grace, and it is most desirable that the Gospel of the grace of God should be brought to bear upon them; and inasmuch as tract distribution and open-air preaching have been found happily to reach multitudes of them, to the saving of their souls, it be recommended to ministers and others, individually and unitedly, where it is practicable, to labour in this manner to win souls to Christ and salvation."

VOLTAIRE'S LAST WORDS.

Voltaire was fertile and elegant, his observations are very acute, yet he often betrays great ignorance when he treats on subjects of ancient learning. Madame de Talmond once said to him, "I think, Sir, that a philosopher should never write but with the endeavour to render mankind less wicked and unhappy than they are. Now, you do quite the contrary; you are always writing against that religion which alone is able to restrain wickedness, and to afford us consolation under misfortunes." Voltaire was much struck, and excused himself by saying that he only wrote for those who were of the same opinion as himself. Tronchin assured his friends that Voltaire died in great agonies of mind. "I die forsaken by gods and men," exclaimed he, in those awful moments when truth will force its way. "I wish," added Tronchin, "that those who had been perverted by his writings had been present at his death; it was a sight too horrid to support."-William Seward.

ADVERTISEMENT.

(From the State Gazette of Dec. 25, 1850.) "Sale of a Plantation, Negroes, Horses, Mules, &c, in Alabama, United States, Dec., 1850.

"The Plantation will be sold entire or divided into two tracts, if necessary. If disposed of before the 1st of January, I will then offer at public sale, in Linden, about One Hundred and Sixty Negroes, belonging to the same estate, together with the Horses, Mules, Stock, Farming Implements, &c.

"Any information can be obtained by application to me, at Linden, or to Robinson and Caldwell, Charleston, South Carolina.

"WILLIAM ROBINSON,
"Executor."

Britons shudder on reading such Advertisements as the preceding. Permit me to add

THE POOR SLAVE'S EXPOSTULATION.

"Is there, as ye sometimes tell us,

Is there One who rules on high?

Has he bid you buy and sell us,
Speaking from his throne, the sky?"

COWPER.

SCHOOL CHARACTER. Every schoolboy has a character. Let us go among a group of them, and all doubts will vanish. There are selfish Harry, lying Tom, slovenly Peter, gluttonous Jim, sly Charley, cowardly Dick, and fighting Jack, as well as generous George, truthful Joseph, and honest Bob. Ask for evidence that these descriptions

are truly applied, and we shall find the same rules of judgment are adopted here that are adopted among grown men. There is a commanding public sentiment in every play-ground, and the same right principles that secure for a grown man, and a great man, the respect and confidence of his fellow citizens, will, other things being equal, secure for a boy the love and confidence of other boys. A long face may be put on-a fawning or hypocritical boy may play a game with an easy, credulous teacher, and for a while retain a false place in his estimation-but the veil is too thin; the true character comes out broadly in the play ground or on the ice, and the boy that deserves to be loved is loved. It is a well-known fact that Lord Byron and Sir Robert Peel being schoolboys together at Harrow, Byron often said, "Bobby will be Premier one day."

As it is among schoolboys, so it is all the world over. An honest and virtuous man may sometimes be unjustly suspected, and the breath of the slanderer may tarnish for a moment an innocent reputation; but the right side comes up sooner or later, and truth triumphs.

A PROMISE.

A promise should be given with caution and kept with care.

A promise should be made by the heart, and remembered by the head.

A promise is the offspring of intention, and should be nurtured by recollection.

A promise should be the result of reflection. A promise and its performance should, like the scales of a true balance, always present a mutual adjustment.

A promise delayed is justice deferred.

A promise neglected is an untruth told.
A promise attended to is a debt settled.

LONGEVITY OF QUAKERS.

It has been ascertained, from authentic statistics, that one-half of the human race die before reaching the age of twenty-one years; and the bills of mortality published in large cities show that one-half die before attaining the age of five years. With these undisputed facts before us, it will seem strange that the average age of Quakers in Great Britain is fifty-one years, two months, and twenty-one days. This is, no doubt, attributable to the restraints and moderation which the principles of that sect impose upon its members-the restraint they are under in mingling in many of the dissipations and pernicious indulgences that hurry thousands to premature graves. What "an excellent example for the instruction of the world!

SHORT SAYINGS.

It is one thing to be weary of suffering, but another to hate sin: the lost in hell are the subjects of the one, only true saints of the other. Suffering should always be preferred before sinning.

It takes much grace and discipline to keep us in a truly teachable frame of soul.

WHAT FEW MEN CAN SAY.

"I am a true labourer. I earn that I get ; get that I wear; owe no man hate; envy no man's happiness; am glad of other men's good, and content with my own."