tions, and who has said to all his faithful servants, "Lo! I am with you always." He says to you as he did unto Joshua, "Have not I commanded thee? Be strong and of good courage, be not afraid, neither be thou dismayed; FOR THE LORD THY GOD IS WITH THEE, WHITHERSOEVER THOU GOEST!"-Joshua i. 7—9. When Cæsar was about to cross the stormy Adriatic, seeing the terror of the helmsman, he exclaimed, "fear not, thou carriest Cæsar." Brother, fear not, thou carriest Christ with thee! HE is himself with thee; HE is himself at the helm! It may sometimes seem as if he were asleep, and the waves and the billows may rise high; and on the mighty deep, or amidst the far more perilous commotions of human passions and human feelings, you may sometimes imagine that all is lost! But fear not; "the Lord on high is mightier than the noise of many waters; yea, than the mighty waves of the sea." "The Lord thy God is with thee whithersoever thou goest!" To Him we commit you, dear brother; and also the beloved companion of your voyage, and your labours, whose heart is so well strung to deeds of enterprise, and resolves of holy daring; and who will, we trust, be "a succourer of many" in a far distant land. And your family we commit to the same Father of mercies, and God of all comfort. May their father's God, their mother's God, be their God; their chosen God, the "guide of their youth," and their portion for ever? They shall not be forgotten in our prayers and remembrances. Oh! what a host of auxiliaries may thus rise up in a missionary's family! If the father die-if the parents are no more, the sons may take up the standard as it falls from a father's hand; and bearing the same shield, and wielding the same sword, may carry on the glorious war for truth, and holiness, and God, when their father is singing the conqueror's song before the throne of the Lamb! And their daughters, emulating the zeal and the virtues of the mother, may animate all around them to christian devotedness, and raise up the Lydias, the Priscillas, and the Phabes of a coming age! Dear brother, I feel that it is most trying and most affecting to say FAREWELL; but it is the salutation of love, and it is the prayer of hope. Oh! what scenes of parting this house of God has witnessed. How often has the immortal Whitfield stood on this spot, and poured out his heart's warmest tide of affection, and his most fervent impassioned prayers, as he said within these walls, and to listening thousands, "Farewell." Oh! how widely contrasted with his times, and labours, and prospects, are your's! Your ease, and solace, and brightening anticipations have in part been procured by his labours, and tears, and conflicts. "Stars in their courses fought against" him; and many might have been called wormwood! Enemies watched for his halting; the fearful stood aloof; the bigot frowned; and friends sometimes turned aside and trembled, instead of rising to the moral dignity of a fellowship with him in his sufferings. But he went forth; and it might be said of him, as of the intrepid Roman warrior, "He came-he saw-he conquered!" And we enter into his labours, we participate in his conquests, the light of his wake has spread like a galaxy across the heavens; his name is a tower of strength; his example is a talisman to animate to effort, and to bind us by a holy spell to the cause of the world's evangelization. May the mantle of Whitfield fall on you; the double portion of his spirit rest on you; and if there be not the same orb of light, may the light itself be derived from the same source. Of you, by the grace of God, and the rich impartation of the same spirit, all drawn from the cross, and the fulness of your divine Lord, may it be said, at a far distant period, as the best record of your character, as it was said of Whitfield "Paul's love of Christ, and steadiness unbribed, Finally, my beloved brother, Farewell; be of good comfort, look to your great Master and Lord. May you live in his smile, glory in his cross, imbibe his spirit, and imitate his example. May his presence bless you; his Spirit sanctify you. May many be your joy on earth, and more than you could ever know on earth be your "crown of rejoicing" in heaven, and at the day of his coming, may he pronounce the final commendation" Well done, good and faithful servant, ENTER THOU INTO THE JOY OF THY LORD.' CONGREGATIONALISTS VINDICATED FROM THE CHARGE OF SECTARIANISM. THE charge of sectarianism, like that of heresy, is extremely vague. It is evidently a term of reproach. However any individual may glory in his attachment to distinctive principles, no one wishes to be called sectarian. The accusation is one which most persons are prompt in applying to others, but which none deem appropriate to themselves. Sectarianism is never applied to our attachment to the fundamental principles of divine truth. Different bodies of Christians admire each other for their respective zeal in defence of doctrines which have secured the general assent of believers. Such zeal is christian, not sectarian. We confine the unwelcome epithet to our respective adherence to points of difference. But what is it that we blame? It cannot be wrong to form opinions on those matters of christian principle which are confessedly of secondary importance, for we are required to " prove all things." Neither can it be wrong to advocate what we believe, or disseminate what we defend, for such practices are enjoined in the precept" hold fast that which is good." Not to study every part of the inspired volume, and to refrain from enforcing what we conceive to be the mind of the Spirit, would amount to an obvious disregard of the divine will. No part of divine truth can be unimportant, and he is an unworthy steward of its sacred treasures, who purposely fails to exhibit the whole. Sectarianism cannot consist in the advocacy of any truth which is really believed to be contained within the page of revelation. It must relate to something which goes beyond this advocacy. It might have been a happy thing if Christians had never assumed distinctive names. Evils have resulted from the practice, but how far they are its necessary consequence, and in what way it would have been, at all times, either desirable or practicable to avoid it, are questions which we pretend not to decide. At any rate, if the assumption of different names be censurable, it is a fault which attaches to all. Even "the brethren" intend by their catholic denomination, a distinction which marks them out among the other followers of Christ. As sectarianism is not applicable to the mere advocacy of minor and necessarily distinctive principles, nor is scarcely appropriate to the assumption of different names, it must relate to the manner and spirit with which we maintain our respective peculiarities. That body of men is justly entitled to the charge in question, that makes the badge of distinction the condition of christian fellowship, or withholds its sympathy and support from all religious undertakings which are not conducted on its own denominational principles. Are Congregationalists guilty of this sin? Let the terms on which members are admitted into our churches-let the readiness of our ministers to open their pulpits to their Episcopalian, Wesleyan, Baptist, Presbyterian, and Moravian brethren-let the support which is given by our denomination to the Bible, the Tract, and the London Missionary Societies-let the sentiments of the ablest works on christian union reply. These facts sufficiently prove, that while we exclude none from full christian fellowship on the ground of their disagreement with our distinctive tenets, we are willing to throw that measure of support which other denominations appropriate to their own institutions, into channels which, though Christian, are not Congregational. Yes, it may be said, you are sufficiently vindicated from the charge of sectarianism by an appeal to the past; can the same be said of your present movements? What is your separation from the catholic, and your establishment of the Congregational Home Missionary Society, but an evidence of party zeal? As to separation, we have made none. The Home Missionary Society is still as welcome to make its appeals to our denomination as ever. It is not discarded. All acknowledge that the Society has done much good, and may do still more. No real friend to the cause of Christ would wish either that, or any other evangelical institution, to be broken up. The old Society, on the principle of division of labour, may be able to occupy stations and render a certain service to the cause of the Redeemer, to which the new one may not be equally adapted. Our denomination, as such, has not, and it is confidently believed never will, break off all connexion with the existing Home Missionary Society. But where is the sectarianism of originating another Society, which, while it equally aims at the salvation of our countrymen, is to conduct its operations on avowedly Congregational principles? Is there any thing in Congregationalism itself necessarily sectarian? Can it be more sectarian to form a Congregational, than a Baptist, a Secession, or a Lady Huntingdon's Home Missionary Society? If the Indepen5 K N. S. VOL. III. dents have sinned in this matter, surely it is in common with their christian brethren of other denominations. Further, what is this recent movement but a more general and better organized exhibition of our attachment to principles which we have invariably maintained? We own that, in the promulgation of our distinctive views, we have hitherto exhibited a very censurable lukewarmness. We have done but little for ourselves, while we have laboured hard for others. Still we have done something to spread our denominational tenets. For this purpose, in a measure, we have instituted our various county associations. Were we wrong in this? Believing our principles to be scriptural, would it not have been criminal to neglect their dissemination? If right, when acting on this moderate scale, are we wrong when conducting our proceedings on a more extensive and efficient plan? If it be proper to diffuse Congregationalism at all, why not do so with real effect? Let us either abandon our principles, or act worthily of their avowed importance, by employing every legitimate means for their universal extension. Let it, moreover, be carefully noticed, that, while our recent movement raises up no new impediment to the union of Christians, it aims at an object which is eminently favourable to that union. We aim, in this new Society, to originate and assist christian churches of the Congregational order. Whenever any christian church thus planted possesses sufficient vitality and strength to dispense with the aid and brotherly supervision of the Society, it will occupy precisely that relation to all other bodies of Christians which is now sustained by every Independent church. What is that relation? Catholicity itself. What obstruction exists in any of our churches to the cultivation of christian union? What church would not cordially welcome to the table of the Lord any accredited member of any other evangelical communion? What church is not prepared to assist in the formation of any well-organized system of general christian union? Most assuredly, if Congregationalists are unwilling to cultivate the fellowship of the saints, it arises not from their distinctive principles, but from the influence of that depravity which is the inheritance of all. The present day is certainly not the time to originate any impediment to christian union. The increasing triumphs of evil principles loudly call upon the friends of truth and righteousness to avoid every thing that will supply the enemy with a weapon of attack, and to favour every plan by which all the regenerate may be brought into closer fellowship and more combined operation. So important is this object become, that if the new institution were likely to prevent or impede its accomplishment, it ought to be abandoned. But the very opposite is its legitimate result. No principles are so favourable to union as ours. No plan could be better fitted for their dissemination than the proposed Home Missionary Society. When our Congregational Union is thus completely organized, and fully at work, we shall have established a body whose magnitude can be seen, whose voice will be heard, and whose influence will be felt. The whole of that influence will be brought to bear upon the extension of the most liberal and enlightened principles. In proportion as we advance as a de nomination, we shall become the peace-makers of the christian. church. Let Congregationalism prosper, and true catholicity must prevail. We love our distinctive views, because we know of none which, in proportion to their influence, are better calculated to promote that unity of his followers, which our Saviour has ordained as the condition of the world's conversion. Westbromwich. J. C. G. ILLUSTRATIONS OF COVETOUSNESS. No. III. AVARUS is a native of one of the southern counties. By the death of both his parents, he was cast, at the age of fourteen, on the world, and compelled to trust for support to his own exertions. He was not wanting to himself. He worked and begged his way to London, where he soon obtained a menial situation. By incessant industry and unwearied attention he won the favour of his employer, and was advanced to the most confidential duties. The individual in whose employment he laid the foundation of his future wealth, was a man of eminent piety. In his abode family prayer was regularly observed, and on the Lord's Day the services of God's house were attended to with interest and delight. The order, the regularity, and perhaps, above all, the novelty of the domestic economy, interested and pleased Avarus. He was never voluntarily absent from family worship; he frequented the same sanctuary with his master, and he read with care and perseverance the Sacred Scriptures. After the lapse of a few months, Avarus made an open profession of religion. He was now to be seen at the table of the Lord; at the meetings for prayer and praise; he was recognised as a consistent Christian, and, for the sphere in which he moved, as a respectable member of society. The interest he had taken in the business of his employer, soon qualified him to engage in one of his own, and as his habits were strictly economical, though not parsimonious, a few years only elapsed before his small capital was embarked in trade on his own account. At the time Avarus begun business, profits were large and competition comparatively rare. By frugality, application, and incessant attention to all who supported him, he soon realised a sum sufficient to induce him to extend the sphere of his operations. In the new and more enlarged ground which he now occupied, success crowned his efforts, and by increasing his trade, while he diminished his expenses, he soon realised more wealth than his most sanguine desires had ever anticipated. Avarus had felt, early in life, the misery and destitution of extreme poverty; and though, in consequence of his youthful energy, he had not endured it for a long period, he could yet never forget it. This, in concurrence with other motives, induced him to spare no labour, and to withhold no sacrifice that could in any way add to his |