one to investigate and determine questions of discipline. It is not so constituted as to answer any purpose of this kind. It has neither the leisure nor the means for the calm deliberation, the patient weighing of evidence, the full and impartial inquiry, so indispensable to just conclusions. Whatever judgments it might pass, in these circumstances, must be hasty, crude, one-sided, and would, probably, only aggravate the evil they were intended to

cure.

But, it may be asked, Is a church, when embarrassed by cases of an intricate and distracting nature, never to claim advice from any source without itself? To this we reply, that the rules which Christ has given in his word for the order and regulation of his house, if rightly understood and applied, are amply sufficient for every conceivable exigency. Let these be duly studied and wisely followed, and the most obstinate dissensions will vanish before their healing influence. And what is true of difficulties in a particular church, is equally true of those which sometimes arise between different churches. But should instances occur, in which the application of the Saviour's laws is not clearly seen, or division and excited feeling prevent their being put in force, there is a remedy at hand, sanctioned by scriptural precedent, and the general custom of our denomination. Let the church or churches so situated, agree to submit their differences to the umpirage of neighbouring churches. Let judicious and impartial brethren be called in for this purpose, before whom the whole facts of the case shall be laid, and who, after careful investigation, shall explain the scriptural rule in the premises, and give such counsel and aid as may be needed. Scarcely an occasion can arise in which such an expedient will not be found adequate. At all events it is far

But an association is a permanent body. It is frequently even a legal corporation. By its stated meetings, and annual delegates, it renews and perpetuates itself. If it be empowered to take cognizance of discipline, or to instruct the churches in the management of their internal affairs, self-respect alone will lead it to see that its dictates be regarded. Where they are treated with contempt, it can do no less than put out from it the delinquent or refractory members. And thus we have at once, an ecclesiastical court, interpreting laws, issuing decrees, and enforcing them by the very highest penalty, that of excision. It may declare that the potent words it utters are merely those of advice-the mild admonitions of a kind and watchful guardian—but they are, in effect, commands-the imperative edicts of a judicatory erected over the churches, and awing them into submission. It matters little by what name such a controlling power may be called-whether synod, presbytery, or association. The thing, as to all practical results, is essentially the same. soon would we place ourselves under an organization claiming to legislate in God's house, as under one presuming to expound to us his will, and visiting with censure the neglect of its teachings. Whatever thus exercises superintendence over the churches, or hinders their free action, is a palpable encroachment upon

As

their authority, and a gross usurpation of the rights of their exalted Lord. Will it be said that associations, as now modelled and conducted, can never do this? But let them be made regular organs of advice-standing arbitrators on every occasion of doubt or dispute and they will soon grow into lordly bulk, and over-shadowing influence. The early Christians were wont to hold fraternal conferences on the best modes of extending the gospel in their particular neighbourhoods. From these simple and harmless gatherings, human perversion and ambition drew, in later times, a precedent for those tremendous engines of ecclesiastical tyranny, the œcumenical councils, in which arrogant bishops, and priests, and monks, prescribed the doctrines to be received, and the laws to be observed by the universal church, and fulminated anathemas against all who should disobey their mandates. Let associations be restricted within their proper limits; let them be regarded and maintained as annual festivals of piety, where the churches, by their messengers, come together to inform each other of their state; to recount the mercies of God; to draw from the past hope for the future; to

sympathize in each other's joys and sorrows; and by mutual exhortation to incite to holy zeal ;—where, as on a spot consecrated to love, brother greets brother, heart mingles with heart, thought responds to thought, and hymns, and prayers, and the faithful preaching of the word, thrill the soul with foretastes of heaven-let such be their character, and they will be seasons rich with enjoyment, and full of blessing. But if once they are diverted from their true design, and made arenas of debate, and platforms for the exercise of spiritual authority, then farewell to all their usefulness. They will become instruments of pride and domination. pendence of the churches will be but an empty name. The free impulses of Christian affection, and the varied yet blended music of all its sweet harmonies, will die away amid the noise of strife, and the thunder of imperious behests. Zion will languish and mourn; while, through all her desolate borders, will stalk the dim and shadowy, but ever-present form of a spiritual despotism, only the more fatal and terrible because its province is undefined, and its existence unacknowledged.—Philadelphia Christian Chronicle.

The inde

This most excellent grace lies in concentric circles round the right-hearted believer, like those which are formed by

ing and widening till they encircle the whole circumference of the lake; for thus, although true Christian charity awakens its first emotions in the heart where it finds a home, it at the same time has a sympathetic chord which vibrates to the wail of misery from the very ends of the earth.

The scripture at the head of this

article refers to the work of the Jews in the days of Nehemiah, who visiting the land of his fathers, spake thus to the inhabitants of the holy city, "Ye see the distress we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach." Their patriotism and piety were aroused by this appeal, and forthwith they set about the work, and the manner of their performing it is suggestive of a process, which, if imitated in the present dilapidations of the spiritual Jerusalem, would tend, under the divine blessing, to make it "a praise in the earth," for, "Every one builded over against his own house." This made comparatively easy and efficient the work, which, otherwise, might have been difficult and protracted.

First, then, may unconverted hearers of the gospel learn, that instead of hearing for others, as they too often do, they should hear and obey the gospel for themselves, and thus build against their own house. Sin has broken down the fortifications of the human heart, so that the world, the flesh, and the devil, have free ingress and egress, and the wall of regenerating grace can alone secure them from final destruction.

Men are eager enough about the things which are seen and are temporal,-witness the golden mania, under the influence of which thousands are flocking to California, or are toiling, and grasping, and screwing, at home, to gather a little shining dust, a mountain of which would not soothe one guilty pang, or purchase one drop of balmy comfort for a wounded spirit, or command one ray of light or joy in the dark and dying hour; for "what shall it profit a man if he gain the whole world and lose his own soul?" O ye men of Jerusalem ye who dwell in

the city of outward privileges, and yet are not "Jews inwardly," of what avail would it have been in the days of Nehemiah to that perverse Israelite who should have refused to build against his own house, although his neighbours had built against theirs? So with you; on the right and on the left you may be connected with those who are saved, but you will be lost for ever unless you seck the salvation of your own souls.

Secondly. Let Christians learn from this, the importance of ascertaining, not merely that they are converted, but that they are in a gracious, lively, spiritual state; for if they have lost their first love, the fence of their safety is out of repair, there are holes in the wall, and gaps in the hedge, through which spirituality may go out, and the world may get in. Look to the wall of secret prayer, if you would keep out the enemy. A breach here has been the undoing of thousands. Satan directs his battering rams against this part of the wall with more than ordinary force, and if he had not first succeeded here against Noah and Lot and David and Peter, we believe he would never have overcome them as he did.

Be sure, also, you do not suffer the wall of family prayer to be broken down, or if it be so, build it up again, for it is the best defence of your house. How many servants, and how many children, will have to praise God through eternity that ever they bowed the knee at the family altar! And well may a pious household lay themselves down in peace and sleep, after the evening domestic worship, with a happy consciousness of greater safety, than bolts, or bars, or watchman, can secure.

Then we think again, that by every man building against his own house, we may learn the duty of every member of a family to seek the promotion of its spiritual welfare.

Are you a praying child, and are you

Are you a praying servant in a prayerless family? Think of the little maid in Naaman's house, poor little slave girl as she was, yet she spoke in that heathen family of the prophet of Israel. All honour to that little captive Israelite! She was the means of healing the leprosy, and, we hope, of saving the soul, of her master. Every individual inhabitant of Jerusalem was, doubtless, enjoined to help in building against the house in which he lived, for in the 30th verse we read of one, who, probably, was only a lodger, the occupier of but one room, and he built "against his chamber." Whatever position, therefore, you hold in a family, remember you are placed there to promote and increase its piety.

The example of these Jews may also suggest the obligation of every believer so to "build against his own house," as to seek the peace and prosperity of the particular church to which he belongs. Some rambling professors seem a kind of houseless wanderers, without any settled home, having "itching ears," without special attachment to any particular pastor, or any particular church, and as a necessary result they are regarded with indifference by all, and beloved and respected by none. Now we do not recommend or inculcate a narrow-mindedness which cannot go the whole length of that charity which expanded the great heart of the apostle when he said, "Grace be with all them that love the Lord Jesus Christ in sin

cerity," but we urge that speciality of

believer to attach himself to some Christian church, and then, though not exclusively, yet primarily, to pray and labour for the advancement of all that is right and holy in that church; and if every member of every Christian church would thus prayerfully and actively "build against his own house," all would soon realize the verity of that glorious prediction, "In that day shall this song be sung in the land of Judah, We have a strong city, salvation will God appoint for walls and bulwarks."

Two observations shall conclude these reflections. The first is, That there is work for every Christian to do, and none, therefore, should stand idle. Christian pastors, perhaps, will allow it to be suggested that upon them devolves the duty of setting their people to work. In the work at Jerusalem some might make the mortar, others bring the bricks, others hold the plumb-line, and others build the wall. So with us, some may be Sunday-school teachers, some tract distributors, some missionary collectors, some visiters of the sick, others labouring in surrounding villages, and all praying-" Build thou the walls of Jerusalem," ever remembering, "Except the Lord build the house, they labour in vain that build it."

The remaining observation is, That though every one's work may thus be distinct, all have one common interest; and while thus separately labouring for Christ and souls, may yet know, "How blest the tie that binds their hearts in Christian love." And when the building is complete, the head-stone will be brought with shoutings, crying, "Grace, grace unto it."

Bury St. Edmunds.

SIN may be viewed under various aspects. It may be considered in itself, in its operations, and in its fruits. It is frequently considered as affecting ourselves, as injurious to others, and as committed against God.

First. In reference to sins which affect our neighbour men are generally agreed. The repressing and punishing of them is indeed found necessary, not only to the well being, but to the very existence, of society.

Falsehood, injustice, oppression, impurity, drunkenness, gluttony, idleness, extravagance, penuriousness, are all hurtful to our neighbour; and did they universally prevail would dissolve the fabric of society. So far as they abound they are confessedly injurious. And even they who indulge in them cannot but condemn such as commit them to their hurt.

Secondly. A greater diversity of judgment is entertained of the sins which affect ourselves. In this case the party must consider and decide for himself. But one or two principles may be mentioned which are indisputable, if reason is to be heard. Surely that action or course of conduct is wrong which destroys bodily health, or has a direct tendency to do so; which renders the body the master of the soul, which makes the lowest faculties of the mind superior to the highest.

And many sins not immediately operating on others work most powerfully on the party himself in these respects. For instance, the man who has a large income, and who lives much within it, may daily indulge in intoxication, so as gradually to weaken and injure both mind and body.

But another aspect under which sin appears is of still higher moment, as committed against the blessed God.

Many, it is to be feared, and even some genuine Christians, have very inadequate ideas, and still feebler impressions, of the evil of sin in reference to God. He is the creator of our spirit, and the former of our body. On him and him alone we are dependent for the continuance of our existence, for time and for eternity. He is our benefactor, and the giver of all we possess and enjoy. He is independent, eternal, infinite, and immutable, in his essence and all its properties. Every perfection belongs to his nature as such; and is entitled to all the veneration, and affection, and confidence, and submission, which a rational creature can yield. What can be more lovely and venerable than his perfections; infinite understanding, universal knowledge, infallible wisdom, omnipotence, omnipresence, boundless beneficence, mercy, grace, condescension, holiness, rectitude, truth, justice, patience.

He possesses every excellence, and is the fountain of all that is truly good in the nature and character of all other beings. Sin is an evil committed by us against this greatest and best of beings, our maker and friend, and who stands to us in the closest relations. As creator he has conferred on us our being, and our faculties, and our position, that we may employ all for him. As our governor he has given us a law which we are bound to obey; a law founded on his own character, and the unalterable relations subsisting between the maker and the creature. His favour is our supreme felicity, his approbation our highest honour, and his displeasure our degradation and misery.

The evil of all sin lies in its contrariety to this glorious God. It is practical atheism-a working out of the opposition of our heart to God. Who