ful stimulus to similar offers of co-operation with missionaries in their distant station, on the ground and for the objects I have now stated. By these means the converted natives would be greatly benefited- 66 missionary communities" would be established-the ravages of death would not expose a station to irreparable danger-the formidable evils arising from the want of christian fellowship would be materially lessened -individual responsibility would be more powerfully felt-and, under the divine blessing, the cause of missions would be more successful.

Whilst I submit these considerations, I by no means forget that the Lord hath said, "Cursed is the man that trusteth in man," instead of trusting in God, who has promised to "shew himself strong in behalf of those whose hearts are perfect," or complete in their dependance on him! Heaven's

sun and showers the husbandman must ever regard as indispensably necessary; but he must still attentively study the best methods of cultivation.

་་་་་་འ་འ

PROGRESS OF DISSENT AND THE

QUARTERLY REVIEW. To prove an acknowledged fact were a useless employment of words, to account for it may be interesting and instructive. That dissent prevails very extensively is a fact disputed by none; the causes of that prevalence are not equally obvious, but are variously assigned, according to the prejudices, opinions, or information of those who choose to discuss the subject. Churchmen will find reasons for the progress of dissent in circumstances purely adventitious; while dissenters, admitting the share of casualties in the augmentation of their numbers, attribute the permanent prosperity of their cause to the existence of certain moral principles, which remain

unaffected by circumstantial considerations. Those champions of episcopacy, the Quarterly Reviewers, have lately brought into the field an array of reasons for the growing increase of nonconformity. But these reasons are so diverse from those which attach conscientious dissenters to their principles and practice, that it seems demanded of them to state the true cause of their present prosperity, or they must lie under the odium of being indebted for their existence and prevalence, to a deranged and imperfect state of things, which will in time give place to the needed improvements, and then, there being no occasion for dissenterism, it will vanish. Happily, however, for the honour, as well as for the safety of the dissenting interest, there are attached to it those whom (their principles and characters remaining unchanged) it were impossible to menace or to allure out of the steadfastness of their regard; and this not because they are capricious, sectarian, or disaffected to the government; but because conscience has a voice and reason has

an ear.

The

To a conscientious man, his principles are valuable according to their relative importance. principles of nonconformity (for this is a question of principle) are valuable as the dearest rights of free-born denizens, and are, moreover, the basis of the only rational idea of free agency and moral accountability. If it can be shewn, by dispassionate statement and legitimate arguing, that the fabric of dissent rests on the foundation of truth and principle, we may anticipate the continued stability of the edifice; but if it stands on the sandy base of caprice or circumstance, its fall is certain-it may be soon, and why should we incur the risk of being buried in the ruins?

A question arises here, and de

mands attention. What are the evidences of the progress of dissent? Certainly not the number who attend dissenting meetinghouses. Of them many are the children of dissenters, who go to chapel because their parents go; others are attracted by the preaching or the singing; some attend for the sake of the Gospel, which they cannot hear from the pulpit of the church, and perhaps many come because it is convenient, or they cannot procure a seat in the parochial edifice. The indications of the progress of dissent consist in a diffusion of the feeling of enlightened and conscientious at tachment to its principles, and in a growing acquaintance, on the part of members and pastors of churches, with the harmony between their discipline and that of the primitive Christians, and the connexion of their practice with the spread of the Gospel through the world. It is with the advancement of the cause of dissent, and not with the accesion of numbers to the auditories of dissenting preachers, we are concerned. The reasons for the diminished influence of the clergy, and of accessions to the dissenters, stated in the Quarterly Review, only account, and that partially, for the multitudes who compose our congregations, but leave the marrow of the question untouched. There are operative reasons for the increase of dissenterism, and dissenters cannot help thinking these reasons will effectuate a continuance of their prosperity so long as an establishment exists. Let it be deemed, by those who differ from us, a sufficient explanation of the causes of our increase, to refer to the augmented amount of local population, to the pecuniary advantages derived by dissenters from investing their money in tabernacle bonds; the convenient adaptation, on the part of dissenters, of their proceedings" to

the total revolution in the man

ners of the people, as regards their hours of rising and going to bed;" "the poverty of the benefices ;" "the superior liberality of opinion professed both in word and practice by the clergy of the establishment;" the sufferings of ancestors, acting upon the sympathy of human nature, and inducing those who pity us to espouse our cause, and the fact that a clergyman often collects together a flock in the church, whom his successor drives to the meeting-house. We admit these causes may have swelled our numbers; but, so far as the cause of dissent prevails, the reasons are of another order. Certainly the ingenuity and ability of no ordinary mind have been put to the strain to account for the alarmning spread of dissent, so as to relieve zealous Episcopalians of the fear which prompts them to say the church is in danger.

If certain circumstances, beyond the control of the friends of the establishment, have concurred to augment the number of dissenters, it were easy to specify several obstacles, which have been always more or less in the way of success. A very strong national feeling binds the British community to the church; prejudices against the dissenter are by no means extinct. It is still a reproach to be, as it is called, a sectary. Moreover, the wealth of the dissenting body is greatly over-rated: or if it be equal to the reputed maximum, still the pecuniary temptations to occupy dissenting pulpits are not very fascinating. It is a fact, that the majority of students in dissenting academies, in exchanging the shop or the counting-house for the lectureroom, make considerable pecuniary sacrifice: nor could any reason, save the love of learning and of souls, induce the young men, whose best days have been spent in acquiring fitness for the several departments of trade and commerce, to retire from the prospect of respectable and honourable

maintenance, and again subject themselves to the process of preparation for actual service-sustained only by the hope of success. The life of a diligent and godly student is a series of labours of love; and while his youthful companions in the business of this world, are pushing along in the path of industry to the mansion of wealth or the temple of fame-he is wearing away the vigour of his frame by unremunerated toil; and at length goes forth to some humble sphere of self-denying exertion; destitute perhaps even of that richest consolation to a studious mind-a library.

But, in the face of all these difficulties, and of many more, wearing an equally hostile aspect, nonconformity lives and flourishes. There must be some reason for this. Is it popular feeling ? Let it evaporate. Is it the well-managed spirit of disloyalty, forcing its threatening way to the throne under cloak of zeal for religion? Let it be slain for if dissenterism is one of the modifications of sedition, let dissenterism be proclaimed a traitor. Is it a concentration of intellectual weaknesses in aid of a system of ignorance and superstition ? Let the potent spell be touched by the wand of truth, and the imposing enchantment shall disappear.

But is there no rational account to be given of the spread of nonconformity? Is there no probable solution of the query, Why are there so many dissenters? The

main reason is, doubtless, a growing conviction, on the part of nominal dissenters, that separation from a civil establishment of religion, is a duty owing by conscience to the word of God. It is not among the most difficult undertakings to prove, that the New Testament contains general principles of church-government, which are authoritative because inspired, and which can by no possible effort of ingenious sophistry be mar

shalled in defence of episcopacy. It must be obvious to believers in revelation, that so far as regulations of conduct are deducible from its doctrines, precepts, examples, and exhortations, they are obligatory, and cannot be deprived of their binding force by any acts of evasion, or plea of expediency. It is true, the Scriptures do not minutely specify all the modes in which manifest duties are to be performed; nor do they teach, in logical order, and in the style of lecture, what forms shall be adopted for the maintenance of personal, social, and public religion; stating, in direct terms, the proper seasons for private prayer, the way in which family worship is to be conducted, or how a community of professing Christians is to be organised. But they afford ample means of ascertaining the will of Christ concerning the affairs of his kingdom; and this by narrating the labours and successes of men who were inspired for the very purpose of promoting the interests of that spiritual empire. Surely it were a reflection upon the wisdom of the Apostles, to act upon the conviction that they knew not the most effective system by which to seek the advancement of the christian cause. Yet, what less is implied, on the part of those who, in their attempts to propagate Christianity, depart so widely from the primitive model? Let it not be said, the times are altered, and popular opinion, and expediency, and ascertained advantages, are in favour of a peculiar hierarchy now existing. The question is, are there, in the New Testament, any principles which may guide Christians to the adoption of a definite and exclusive form of church-government? And further, are these principles capable of application to the varying circumstances of society, in successive periods of time? It rests with each denomination of Christians to decide for themselves," what saith the Scrip

ture," on the subject; but, let no class of men enforce upon others submission to a scheme of ecclesiastical polity, not to be found in the writings of heaven. Those who will examine the Acts and Epistles of the Apostles, can be at no loss to decide what was the constitution of the primitive churches. Now, can any conceivable state of things arise, in which the provision for the spread of the Gospel will be inefficient? What other officers needs the church of Christ, beyond "bishops," for its spiritualities, and "deacons" for its temporalities? And by what marvellous occurrences can it be come necessary to put the church under the protection of a crowned head, when it is perpetually beneath the watchful eye of the King of kings and Lord of lords? Not a shade of disrespect is intended to be cast upon the names of the august "defenders of the faith," but, in a free country, the assertion may be permitted, that the Divine Redeemer has assigned to earthly potentates their province, to rule in their kingdoms; while Himself claims the right to govern in His kingdom, which is the church. Let reviewers cease to talk of "the old and thrice-refuted calumnies against the church." Dissenters ought not, and they do not calumniate episcopalians; nor do they wish to employ coercive measures in their cause. They believe the New Testament demands of Christians to separate from all civil ecclesiastical establishments; and of course they anticipate a period when, though kings shall be to the church its "nursing fathers," the church shall acknowledge no king but Jesus. With the Lord of Hosts we would ever leave his own cause; and we expect it most to flourish, when the instrumental agents thereof, act conformably to divine instruction.

H. E. C.

ON THE DESIGN OF THE MORAL LAW.

"He

THE primary design of the moral law appears to have been to give us a plain statement of the mind and will of God, and of the path of duty in every respect; hath shewed thee, O man, what is good, and what the Lord thy God requireth of thee." Now considering God as our sovereign, and ourselves as his subjects, it belongs to him to issue the laws by which we should be governed; which laws have respect to the state of our hearts, thoughts, dispositions, and motives of action, as well as to our actual conduct. Considering him as our Father, he has a right to demand obedience from us as his children. Viewing man as a fallen and depraved creature, incapable of yielding perfect obedience to these laws, the design of the moral law seems further to be, to convince him of sin; and being thus convinced, and perceiving the condemnation to which he stands exposed, his mind is prepared to receive the revelation of mercy which is made known in the Gospel. He finds in Jesus Christ-the Saviour he needs, and is thus taught to flee for refuge to the hopes provided and offered in the Gospel. Considering man, therefore, as a redeemed creature, it seems to have a two-fold design; viz. to remind him of his obligations to the Saviour, in having redeemed him from the curse of the law, Jesus Christ himself being made a curse for him, and of the standard to which the human nature will be made perfectly conformable in a glorified state. True, it doth not yet appear what we shall be, but we know that when Christ shall appear, believers shall be like him, for they shall see him as he is.

JACOBUS.

As misconceptions may obtain currency amongst Protestants on this subject, I beg leave to lay before the readers of the Congregational Magazine, some information which, at the present crisis, may be acceptable. On all matters of faith and practice pertaining to the principles and institutions of any body of people, whether nominally Christian, or really Antichristian in their system, it is obviously proper and right, that we should regard their own statements, and listen with candour to their own explanations. By such meBy such methods alone can we secure the purposes of rational confutation, and establish our own minds in an intelligent adherence to the truth.

In the "Creed of Pope Pius IV." published by Mr. Butler in his late reply to Mr. Southey, it is affirmed as an article of faith, that "the power of indulgence was left by Christ in the church, and that the use of them is most wholesome to christian people." The Roman Catholic explanation and proof of this proposition, for it surely requires both, may be seen in the following extract from an author of high celebrity in the papal communion" the Rev. Mr. John Gother," whose work, entitled, "The Papist Misrepresented and Represented," has been widely circulated. The edition from which I shall transcribe the passage, is one published by "the late venerable and Right Reverend Richard Chaloner, D. D. Bishop of Debra, V. A. L." Now for the exposition of this learned divine.

"An indulgence is nothing more than a releasing to such as are truly penitent, the debt of temporal punishment, which remained due on account of those sins, which, as to the guilt and eternal punishment, had been already remitted by re

we see in the case of King David, 2 Sam. xii. 10-14. that the debt of the temporal punishment is not always remitted, when the guilt of sin is remitted; and as the church of God from the beginning was ever convinced of this truth, therefore, besides the hearty repentance and confession which she insisted upon, in order for the discharge of the guilt of sin, she also required severe penance, sometimes of three, seven, ten years or more, for the discharge of the debt of the temporal punishment due to divine justice. Now the releasing or moderating for just causes these penalties incurred by sin, is called an indulgence. And the power of granting such indulgences is visibly implied in the promise of the keys, and of binding and loosing made to the pastors of the church. The exercise of this power was frequent in the primitive church; and is authorised by the example of St. Paul himself, who granted such an indulgence to the incestuous Corinthian, 2 Cor. ii. 10. for giving, as he says, in the person of Christ;' that is, by the power and authority he had received from him. the good works usually required for the obtaining, are prayer, fasting, visiting churches, confession, communion, and alms deeds; but what money is given at any time— is by every one given as they please.' pp. 11, 12. (Twenty-first edition.)

even

Now

Here we have the Roman Catholic doctrine of indulgences. According to that doctrine, an indulgence is the remission of an ecclesiastical penalty. Certain offences expose the delinquents to special privations and exactions, which are regarded as "the temporal punishment" due to their offences. From the penal consequences attached to sin in a future world, as far, at least, as the punishment of hell is concerned, it is pretended that an exemption is secured by