the truth, thus unfettered, would, by its own native energy, more rapidly spread and gloriously prevail.

To cherish brotherly love among Christians, and to provide opportunities for its more extended manifestation, is the praiseworthy and hallowed object of the Evangelical Alliance. It cannot be denied or doubted, that there has been a most inconsistent and disgraceful want of brotherly regard among the ministers and members of different religious communities, professing to hold, in common with each other, the same all-important truths respecting Christ and his work of atonement, but differing as to some less important doctrines, or as to modes of church organization or government. This has long been a cause of reproach to Christians; has embittered their own spirits; has, no doubt, grieved the Holy Spirit, and impeded the conversion of the world. To counteract the schismatical and sectarian spirit, which, more or less, exists among all sections of the church, and, at the same time, not to endanger the interests of truth, by causing Christians to regard any portion of God's teaching as unimportant, but to enjoin that they should continue, in a proper manner, to hold and propagate whatever truth they regard as important to the interests of religion, must be, on many accounts highly desirable, and likely to lead to the most beneficial results.

We admit, that in the constitution and working of the Evangelical Alliance, some improvements are desirable; yet, we are also of opinion that no sufficient reason can be assigned, why those who are eligible for admission into its membership should refuse or neglect to become united therewith. We are aware, that some brethren, whom we highly esteem, are of opinion, that to become members of the Evangelical Alliance would neutralize their testimony, against what they regard as the errors of the communities to which those belong with whom, as members of the Alliance, they would have to fraternize. There does not, however, appear to us any force in this objection. Membership with the Alliance, does not imply latitudinarianism-nor the admission, that the points of difference subsisting between different sections of the church are unimportant-but only the admission of the truth, that those who believe in the Divinity, Incarnation, Atonement, and Mediation of Christ; the work of the Holy Ghost, in awakening, enlightening, and sanctifying those, who, by faith rely alone on God's mercy in Christ Jesus for salvation; and endeavour to regulate their conduct by God's law-are, notwithstanding, in some other things they see and judge diversely, children of God, brethren in Christ, and joint-heirs of eternal life. Those who admit that this is true, surely, are bound, by the most solemn obligations, to manifest their love to Christ, by manifesting their love to those who believe in him; by uniting with them, as far as practicable and convenient, in devotional exercises, and in reciprocating other acts of brotherly love.

The members of each Christian denomination, as such, bear their testimony to the importance which they attach to the truths specially recognised and held by the communion to which they belong. It is right that they should avail themselves of all proper opportunities and methods for making known every truth which they regard as important to the welfare of mankind. We, however, owe allegiance not only

to truth, but also to love. It is our duty to maintain truth, and also to cultivate and manifest love. Whatever we regard as true, may be stated and advocated so as to manifest, that we respect and love those Christian brethren from whom we differ. May we not also manifest, in many ways, our love to our brethren in Christ, who disagree with us as to some points of doctrine and church order, without in any degree withholding our testimony to any truth which we regard as important? If this can be done, then is it not imperative that this should be done? To us it appears, that the more uncompromisingly any person asserts his testimony in behalf of any doctrine, rule of church organization, or government, not received by some of his Christian brethren, the more he is required to manifest, that he is equally concerned to love, as to correct or instruct, those from whom he differs. Without in any degree restraining our proper testimony for any portion of what we regard as important truth, we may and ought to make allowances for human imperfection, as by various means occasioning errors of judgment, both in ourselves and in others. Remembering also, the words of the apostle Paul, "Now abideth faith, hope, love; but the greatest of these is love."

From the preceding remarks, it will be seen, that we think it desirable, that all those Christians who hold the doctrines constituting the basis of the Evangelical Alliance, should seek to become enrolled as members of the Branch Organization of the Alliance belonging to the district where they reside. We are also of opinion, that those who hold that State-Church establishments are injurious to the best interests of mankind, will do well to become members of the AntiState-Church Association; and we shall support our judgment on these points, by laying before our readers the following quotation from a recent number of the "Scottish Press."

We recommend the Evangelical Alliance to Dissenting Christians. We have proved that they may join it without any compromise or concealment of any conscientious conviction. Now, that their dissenting consistency has been provided for, they are open to all the pleading of Christian charity in favour of the manifestation of the union of those who are already "one in Christ Jesus." We will not do them the injustice to suppose that they are less alive to the evils of division and the benefits of union than the most forward and zealous in the Alliance movement. But they respect their own consistency! Well, but their consistency should not be one-sided. If they may not compromise or conceal the truth from a professed regard to love, they are not at liberty to compromise or conceal the love from a professed regard to truth? Do they say, "the wisdom that cometh from above is first pure? We answer, yes, but it is "then peaceable." Do they say, the King of Zion is first "King of righteousness?" We say, yes, "and after that also King of Salem, which is King of peace." The "Anti-State-Church Association" is just an "Alliance" for exhibiting and working out its appropriate object. And the Alliance is just an Association for exhibiting and carrying out its appropriate object. The object is good in both cases; and the binding together of the friends of the object, for its more successful accomplishment is good also.

*

*

Let Dissenters consider what is due to their principles. They are accustomed to boast themselves a little, of the peculiar advantages of their position for the promotion of union. They rejoice in their liberty. Let them improve it, by running, with the greater alacrity, in the way of the new Dissenters owe this testimony to their brethren in

commandment.

*

*

the Church, and they owe it to the world, that their principles are favourable to union, whereas, the opposite principles are the strongholds of sectarianism. Connection with the Alliance," is fitted to subserve the great design of the "Association." We would fain have the Anti-State-Church controversy conducted in the Allance spirit: and we are not so decided in our opposition to pledges, as to be undesirous that those who are to fight our battles, should regard themselves, and let all others regard them, as pledged to renounce all that is unchristian in spirit and unchristian in expression. And even, if connection with the "Alliance" be not necessary for their sake, yet do we think that it might open the ears of many to their arguments, and secure for them a more careful consideration. It is reasonable to imagine that Churchmen are more likely to receive their arguments with candour, and ponder them with seriousness, when they come from the lips or from the pens of those whom they have already known and honoured as brethren beloved. In the same proportion in which they have already seen their cordial submission to the will of the "One Master" in seeking the union of the Church, are they likely to treat with becoming respect, their professed subjection to the same Master, in seeking its liberty and purity. How important this, if all that we need to secure the triumph of our Dissenting principles, is a candid and impartial consideration of the subject!

We recommend the Anti-State- Church Association to Christian Dissenters. We are as thoroughly in earnest on this head as on the former. It is a matter of regret that so many Dissenters who have showed themselves cordial in their attachment to the Alliance, should have stood aloof from the Voluntary movement. Not that we would have for the "Alliance" less zeal, but for the "Voluntary" movement more? We do not seek to prove to them the unscriptural character of Church and State connection, and its injurious influence on Society and the Church. We should do them injustice to suppose that they are ignorant on these points. But we appeal to their consistency. They demanded, and they did well in demanding, as they entered the "Alliance," that there should be no compromise. They have said, and well said, "We cannot, dare not, do violence to our convictions. Better were it that the 'Alliance' should be dissolved-better that we should depart at once sorrowfully to our homes, with the sad conviction that union is at present impossible, than that we should surrender and compromise what we hold to be truth." They have reserved their liberty. Liberty for what? To hold what they believe to be truth. And what is the truth to which, in alliance with Churchmen, there may be supposed the chief reference ? The truth, that the kingdom of Christ is not of this world-that no earthly authority shall be permitted to set aside the authority of him who is appointed King in Zion-that "God hates robbery for burnt-offering' -that religion is injured and reproached when injustice is perpetrated in her name, and for her support-that the beauty of the Church is defaced, its purity corrupted, and its unity broken, by its alliance with the State. They hold this truth. And how are they to hold it? In silence? Can it be consistently held in sincerity and in silence? If it be said, "We are one with the Anti-State-Church Association in their aim, although we do not appear in the controversy," we answer, "Why not show yourselves?" The Alliance you have joined is not one for the making of union, but for manifesting it: and if alliance be necessary for the triumph of love, is it not equally necessary for the triumph of truth-this truth-at such a time as this?

Silence on the subject of the evils of Establishments, is fitted to exert an injurious influence on the minds of Churchmen. How is it possible that they should be convinced that they are so very mischievous, if dissenting brethren, esteemed for their Christian excellencies, do not think it necessary to speak, or write, or act for their removal? And how much fitted is this

supineness of Dissenters in the Alliance, to reflect injuriously on their fellow Dissenters of the Anti-State-Church Association ? How naturally will Churchmen infer, that the good, the pious, and peaceful among the Dissenters cherish no hostility to the Establishment system; and that it is only the men of strife-the worldly, the political, the radical portion of the dissenting community, that seek its downfall! True, there are some honoured names in the Alliance, whose presence there will do much to rebuke such an insinuation; but no thanks to those who would have it understood that their regard to the interests of peace, and piety, and love, prevent them from taking any measure with the view of disconnecting Church and State. If all the Dissenters who joined the Alliance were to stand aloof from the Anti-StateChurch Association, would they not be found giving occasion of reproach against brethren, who, in the matter in debate, are only acting a more consistent part than themselves.

For the sake of the Alliance, we would have these brethren to reconsider their position. They sometimes express their wonder and regret that so many have stood aloof from the Alliance. There is reason for regret. There are many who would be a crown of glory, and a tower of strength, who have hitherto declined to join it. Why? Let us whisper in the ear of those to whom we now appeal, "You have done much to keep them out. In vain do we turn to the terms of the basis, if they can point to declarations on your part, that the Alliance has disarmed you of your voluntary weapons: or even if they see that many in the Alliance who are decided Dissenters are silent; and especially if they can point to some who were wont to be forward in the voluntary movement, who, since they joined the Alliance, have never opened their mouth nor peeped. As lovers of the Alliance, we hold you in some degree responsible for much of the indifference and aversion with which it is regarded by many devoted and right-hearted men.”

We make our final appeal to that love of union, of which the Alliance is the fruit, and of which it is the exponent. Without at all disparaging or depreciating those who are in the Alliance, the question will start-"What are these among so many?" Does any one doubt that the reason of absence in an immense multitude of cases is to be found in the existence of Establishments of religion? It was not that the Baptist was unwilling to meet the Pædo-Baptist, or the Congregationalist the Presbyterian, or the Presbyterian the Episcopalian; but it was that Churchmen and Dissenters did not see how they could comfortably and consistently unite. We wish they had attempted it—for there is something laudable even in the attempt; and something has been gained. If we cannot get all the union we desire, let us at least secure all we can. Yet although this is our feeling, we think it would be easy to show how the jealousy has been engendered, and how it is perpetuated. Of nothing are we more persuaded than of this, that the establishment of religion is the great bar to union in this country. Is not this a fact, that in the Established Churches of Scotland, England, and Ireland, no minister dare invite to his pulpit, in the ordinary course of Sabbath ministration, any dissenting minister, no matter how distinguished for his learning, piety, and usefulness? ay, even if he were a fellow-member of the Evangelical Alliance! To what is this owing? It matters not whether it is owing to the restriction which Government has imposed-whether it be a part of the bondage to which the Church must submit as the price of its establishment; or whether it be indicative of the state of feeling in the Church itself: we scarcely know which explanation would involve the heaviest condemnation. In either case there is the discovery of the sectarianism of Establishments. In either case it proves that the most formidable obstacle in the way of the great object which the " Evangelical Alliance" contemplates, is the con

nection of the Church with the State.

Let that connection be destroyed, and what a different arrangement of

parties would speedily ensue ! What numbers of good men and good ministers of Jesus Christ would find relief in dissociation from those with whom they would never have been connected, but for the golden link of a common endowment ! And what intimate association would we soon find them forming with those from whom they could not have been so long removed, but for the wall of separation which their State alliance had interposed.

Let but this unhallowed bond be broken, and then, whatever the lamentations to which it may give rise, and from whatever quarters they may proceed, we, and those to whom we are now making our appeal, will have reason to sound a jubilee at the brightening prospects of the Evangelical Alliance!

The preceding quotation clearly states and forcibly urges, what to us appears to be, the duty of those Dissenters who hold the doctrines contained in the basis of the Evangelical Alliance. By joining both of these confederations they may serve the interests of truth and love. We have had the privilege of membership with both of them from the very commencement of their existence; and we have not found the duties arising out of these relations in any way to clash, but have found them perfectly compatible. We have already remarked, that there are some excellent Christian brethren who are members of the Anti-State-Church Association, who think it inconsistent for thorough Dissenters to join the Evangelical Alliance; but we have never heard or read any satisfactory reason for their holding such an opinion. We believe it is only founded upon mistaken apprehension. On the other hand, there are some members of the Evangelical Alliance, who think it somewhat inconsistent for any of its members to be members of the Anti-State-Church Association; but those who entertain this opinion greatly mistake the real design of the Alliance. It was never intended that the Alliance should consist only of those who would be willing to put an extinguisher on any of their cherished convictions, and who would thus become traitors to truth; but that all its members should be at full liberty to maintain those opinions concerning which they differed equally with those on which they were agreed. It being only required, that they should exercise this rightful freedom, without indulging in bitterness of spirit. We may confirm what we have just advanced, by quoting from a speech delivered by the Hon. and Rev. B. Noel, at the first meeting held in Liverpool, in the Autumn of 1845. When describing the degree of freedom, as to separate action, which it would be requisite to allow the members of the Alliance to possess, and after having expressed his concurrence with Dr. Wardlaw in the sentiment, "that no one must be required to sacrifice an iota of what he believed to be the truth," Mr. Noel expressed himself in the following manner

"If he (any member of the Alliance) believe, for instance, that he must attack establishments of religion, the one object of our duty in our union is to see, that he continues in our common faith; but at the same time we must tolerate that attack. We must announce it, and reiterate it constantly, that the basis of union for Christian men is, to allow each other full Christian liberty of profession and action, and to demand nothing from any in consequence of their union, but to renounce, what they ought separately to renounce, all that is un