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low habits, because they were dependent, the one on their clients, and the other on their patients. I believe it would not be very difficult, brethren, on this subject, to turn the argument the other way; and in truth, I would say, ought a christian minister to count himself degraded because Jesus Christ has appointed him to be supported in the manner in which he was himself supported, when he tabernacled in our world? namely, by the voluntary contributions of those who believed in him and loved him.

But it is said, that it throws a great and almost insurmountable difficulty in the way of a faithful performance of ministerial duty, by making it the policy of the minister to cultivate the good will of his hearers. With regard to this objection, I have to say, we should never judge of Christ's ordinances, but in relation to the people for whom they were intended. Never tell me that the election of a minister being vested in the christian church is a dan-gerous thing, because the right of election is given to a man without reference to his religious or moral character; neither tell me that the minister's income depending upon the will of the people is a dangerous thing. When the people are what they should be, a christian people, they will be just, in the degree in which it is reasonable to expect. Let them be a christian people, and then tell me, how a man is to retain their good opinion? It would indeed be a hard thing if we ministers, who are not better than those we instruct, were to be shut out from one important motive to good conduct which all mankind feel. Then, look at experience. See how the principle works; and now where is the man that dares to come forward and say, that time-serving ministers are principally to be found among those who depend upon their people for support? and that yon must select any class of preachers but these, in order to get any thing like faithful preachers, or that you must look every where rather than here, if you wish to have a specimen of any thing like faithful and impartial church discipline?

With regard to the last objection, that it makes the subsistence of ministers very insecure, and by doing so, places in hazard the ordinance, and ultimately endangers religion itself; I would say as formerly, there being no such thing as perfect independence, there can be no such thing as perfect insecurity. It does not appear to

me that the subsistence of such a christian minister is more insecure than the subsistence of other men. Endeavour to call to your minds facts. Tell me if there be a greater proportion of christian ministers who, with their families, are not maintained, or, who are not respectably maintained, than there is of honest tradesmen, who do not succeed in prosesuting the business of life? I am persuaded that the proportion in the former case is nothing like so great as it is in the latter.

Then I would say, finally, if there is insecurity in either case, from what does it arise? We are not making the matter more insecure than our Lord left it. If this be so, where does the objection seem to lie? Then, with regard to the last part, the danger of the extinction of the ordinance and the extinction of religion. O! the folly and presumption of man! It is just as easy for a man to pluck the sun out of its orbit as to attempt the abolition of Christianity. The establishment of a religious order of men, as christian teachers, depends entirely upon the faithfulness of our omnipotent Lord and King. The way to secure the appointments of his gracious providence, both on our own behalf and on behalf of his church, is not to oppose his authority, but to obey it.

The only plausible objection ever brought forward against the financial law of the christian church, as laid down by Jesus, arises out of the fact, that, in some cases, ministers are compelled to give a portion of their time to secular engagements; and I do not believe that those objections I have noticed could have gained the hold they have done upon the minds of many truly religious persons, if it had not been for this cause. There can be no doubt that the religion of Jesus has been deeply wounded, in this way, in the house of his friends. There can bé no question that there are many christian ministers, who, in consequence of this law not being attended to, as it ought to be, are obliged to so turn their attention to secular affairs, that they cannot devote that time to the great objects of the ministry, which they wish to do. I believe this arises from the truth not being brought before the mind so clearly as it ought to be. Let the truth, as it is in Jesus, be fully and fairly brought before the mind of his people, and we have no reason to fear but that an accompanying influence will attend it, and that men

will be moulded into that sort of beings which it is the purpose of Christianity to make them.

I would just add, that the want of correct views upon the subject, is, in a great measure, to be attributed to the different modes of supporting christian teachers generally prevailing in christian churches. I must also say, that even in cases where there is no reason to find fault upon the ground of an inadequate support being given, there is ground to find fault that it is not given to answer the great purposes of Christ's ordinances. A sufficient support is given in very many cases, and in some, it is given most regularly and most cheerfully, but it is given rather as the result of human obligation than of divine authority. O! it would be well for Christians, if, in all meetings, those for the management of secular affairs, as well as in things that have a more direct bearing on divine worship; if, in all these meetings every thing was done "in the name of the Lord Jesus, giving thanks to God the Father by him."

Thus I have endeavoured to lay before you the financial law of the christian church, and thus I have endeavoured to expound it. I bring this before your minds, not because I think this congregation stands in need of having the duty enforced upon them, for I know that even above their ability they have exerted themselves in rendering implicit obedience to this law of their master.

I have

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say unfettered by that secular interference which, so far as it is exerted, however praise-worthy the object which it has in view, has just so far as it has been exerted, prevented good. MAY THE BLESSING OF GOD REST ON THESE MINISTRATIONS OF HIS WORD! AMEN..

THE ASPECT OF THE TIMES.

(To the Editor of the Christian Recorder.) MR. EDITOR, IT has long been my anxious wish to see a Christian journal, conducted on the genuine principles of that glorious system of purity, and treating of it as altogether unfettered by any perverse systems of human contrivance. Although the message of JEHOVAH is involved in the clouds of the political systems of the nations, as well as in the clouds of the political institutions of our dear native land, and also in the arrogant sophistries of many subordinate communities, where empiricism enthroned in the secret chambers, issues its impure dictum, enslaving the souls of men: yet thanks and continual praise be ascribed to the eternal Omnipotent, that in his providence the great civil privileges of our country have induced a considerable diffusion of the Holy Scriptures among us. I exceedingly rejoice at this, because I strongly feel that, according to the testimony of God-" By knowledge of himself, my righteous servant will make many just, verily he will take away their iniquities. He will share the spoil with the mighty; because he hath poured out his soul unto death, and was placed with transgressors, he bore the sins of many, yea, he made intercession for sinners."

The diffusion of the truths of the Gospel hath led to most violent attacks on the part of the adversary, and out of these have arisen opinions and sects whose tenets actually subvert the christian system, which they affect to demonstrate. From hence also has arisen an ardent spirit of enquiry among christian people, who have no earthly object in view but the truth regarding the Messiah promised to the sons of Abraham, through whose glorious ministration, we, of the nations, have received the testimony of eternal life, in the precious records of the divine mind.

I have wandered nearly sixty years on the scene of life, and reflecting on the drama with an interest ever directed be

yond the present moment, I felt intensely while yet a boy, regarding the emancipation of the negroes, when that mighty event, the French revolution, surprised the necromancers of the earth. Though it proceeded with quietness at first, it was attacked by foreign nations, and involved in the tempest of war. It appeared to me the most extraordinary phenomenon of the year 1793, that an assembly of men, chosen in a time of great public trouble, should issue as a part of their public declaration to the world, the right of manifesting ones thoughts and opinions, either by the press, or in any other manner: the right of assembling peaceably, and "the free exercise of religious worship cannot be forbidden. The necessity of proclaiming these rights supposes either the presence or recent remembrance of injustice." Coeval with this, the Bible Society and Sundayschools were originated. Some looked with an evil eye upon these aspects, so favourable to the views of Christian beneficence, although the late Sovereign, George III., did not blush to express the wish that every individual Briton had a Bible, and might be able to read it.

Our present king has evidenced much of the same feeling in his kind patronage of biblical learning; and the Duke of Sussex has probably the first collection of Hebrew literature that is to be met with in this or any country; so that, to me, the general aspect of the mental world presents an open field for your work. There is a harvest before you, that God may direct you in the career of honour, is the first wish of my heart.

You will find much to do, because corrupt, sophisticating men have treated Christianity more like as if it were a trade, than the happy intercommunity of kindred spirits, comforting and cherishing each other, under the mutual cognizance of the divine benevolence, in which every member of the society is interested in the good condition and happiness of his fellows. In such an association, the approven teacher cannot want, nor can the humblest servant remain in destitution; so that, from these influencing the conduct of the mind, must arise a flow of compassion, saturating the mass of believers, and preserving the whole body from the putrescence of that death, which impends over all mortal affairs, individual or social.

What an extraordinary phenomenon,

that a corporation of talking men should have been able to seize the dominion of the Christian church, and for many centuries oppress it with great cruelty, and seat itself in the throne of the Cæsars, beating down the whole earth with oppression, under the name of religion; affecting the same, but doing the works of the dragon! However, during the most gloomy period of the mental desolation, produced by the locust agency of the fallen star, some of the monks were engaged in transcribing and translating the holy scriptures. The Lord of apostacy forbade the use of the holy book to any but the clergy, but notwithstanding this, certain sparklings of the truth were promulgated in the church service, which, being cherished in the minds of the people, they were prepared for the blaze of light which went forth when our brave countryman, Wickliff, opened the Book of God, in the dialect of his time, about 1380. It appears to me that this happy effort of mind, in that brave man, led the way to the great and happy improvement in the civil and religious institutions of our native land, the effects of which mighty impetus still urge us onward in our career of improvement.

We

It doth verily appear to me, that what we denominate the Reformation, was more a contest of words than a genuine reform, because, instead of a fair recurrence to the first principles of Christian belief and practice, it was more like, what might be called, the serpent fighting and conquering the dragon.* may say, with confidence, that what is called the Protestant Church, has never been in the habit of doing such monstrous deeds as the Roman apostacy. But we may thank God, that the rulers of the earth have a fellow-feeling for their subjects, which will not allow clerical arrogance so to interfere with the laws of the land, as to disturb the peace of those whom they are pleased to call schismatics, merely because they will not sin with them. VINDEX.

*Although we agree with our correspondent as to the facts of this case, we differ from him as to the conclusion he deduces. We grant that there was not at the Reformation, a complete reform—a full recurrence to the first principles of Christian bel'ef and practice; but it was not, therefore, a contest of words. The contest was for the glorious principles of the sufficiency of Scripture, without human traditions, and the right of individual judgment upon them. On both these principles the Reformers triumphed, and to them, under God, we are now indebted for the possession of the Bible, and the liberty to interpret it for ourselves.-ED.

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EVERY part of nature is fraught with instruction. The intelligent and devout observer will trace the impression of the finger of Omnipotence upon all things around him, will admire the wisdom of the Creator in the structure of those instruments by which he produces the wonderful phenomena of the universe, and trace in the whole of created existences the adorable perfections of that ineffable Being who gave them birth by the word of his power.

There's not a blossom fondled by the breeze,
There's not a fruit that beautifies the trees,
There's not a particle in sea or air,
But Nature owns Thy plastic influence there!
R. MONTGOMERY.

That we do not receive more instruction from the creatures of God, is not their fault, but our own. Their language is not dull and languid, but loud and incessant; while we, alas ! remain deaf to the reiterated cries of nature; and, although "day unto day uttereth speech, and night unto night sheweth knowledge," we continue to post on in our heedless and inconsiderate career, or are drawn aside by the tempting and lying vanities of life, without once reflecting on the importance of NATURE'S UNIVERSAL CALL, to "stand

still, and consider the wondrous works of God."

But in the midst of this multiplicity of the works of the Deity, it is by no means easy to select two or three topics, for the purpose of exciting in the minds of our fellow-men feelings of adoration and gratitude to Him who has so abundantly provided for all their wants, that, in the sublime language of the inspired poet, "His tender mercies " may be said to be" over all his works." The face of the heavens-the structure and form of the earth-the mineral, vegetable, and animal kingdoms-all press themselves upon our notice, and seem to vie with each other in exhibiting to the gaze of mortals the eternal power and godhead of the great Architect of the universe. But our space will not permit of a lengthy series of papers on the subject, however deep its interest, or the instruction it may be made to minister; and we must, therefore, be satisfied with presenting to our readers a few short illustrations of natural theology, as they are to be gathered from the vegetable and the animal kingdoms. These will form the subjects of some half dozen papers, in future numbers of our work.

HINTS AND ENQUIRIES

ON THE FIRST PRINCIPLES OF MORAL PHILOSOPHY.

THERE are three views in which man presents himself as a most important and interesting subject for contemplation.

I mean as an animal being, as an intellectual being, and as a moral being.

It is to man as a moral being-to the science of moral philosophy, that I have now to call your attention; and I must entreat you will bear in mind that the observations I am about to make, are offered merely as food for thought, and without any pretensions to worthiness beyond that to which a rigid examination may prove them to be entitled.*

Moral philosophy is that branch of philosophy which treats of morals, or, in other words, of man's duty as a moral agent; and its business is to shew

1st. The nature and obligation of duty, and the principles upon which is to be decided, what is moral, and what is immoral.

2ndly. The application of such principles to the chief and ordinary actions of human life-the classification of man's 'duty in his various relationships to God, to himself, and to his fellow-men, and the reasons which may be urged for the performance of such duty,-and

3rdly. The best means of ensuring or facilitating the regular performance of duty.

The first may be called the theoretical, the second the practical, and the third the instrumental part of the subject.

I adopt these divisions as appearing to me best calculated to bring out all that .can be said upon the matter, in the most orderly and effective way.

I have said that moral philosophy treats of man's duty as a moral agent. Now the first enquiry that presented itself to my mind, was "How is man constituted a moral agent?" and the answer to this enquiry I arrived at in the following course:

Man is a created being.

He was created for some end.

That end is to do the will of his Creator.
So far this character or description is

To account for some peculiarities in the form of these papers, it must be stated, that they were originally drawn up as notes, for leading a conversation on the subject, in a society for mutual improvement, to which the writer was attacned.

or

common to all creatures, whether animate inanimate-rational or irrational. From the highest archangel to the meanest and least valued particle of matter, all owe their existence to the Supreme Being. None are self-created-and none are created idly or for no purpose, but all are adapted to fill an appointed place in the universe, agreeably to the will of their Creator.

But whilst other creatures (those I mean which are lower in the scale of being than man) do the will of God, they do it unconsciously, and of necessity; whereas man was created with a mind capacitated to discover the will of his creator, and, at the same time, free to do or to neglect that will, when so discovered.

Thus then it is, that man is constituted a moral agent, and made to occupy the place that he does above all those creatures who do the will of their Creator, instinctively or of necessity, and to whom of consequence, neither merit nor demerit can attach.

I am aware that I have here taken for granted, that about which much has been, and still is, said and written-I mean the free agency of man. I have done so, because I believe that man is a free agent. I confess that I am incapable of answering the objections which may be urged against this doctrine, but whilst I feel that I am myself free to avoid evil and to do good; and, moreover, whilst I see that all men act towards themselves and others, as though such were indisputably the case with them, I cannot permit a merely logical or argumentative difficulty to shake my faith in the doctrine, the truth of which gives dignity, although it adds to the responsibility, of man—and which constitutes the very foundation of morals. But although I decline entering into this controversy myself, I am far from deprecating its disscussion by others. The importance of the theme renders it worthy the attention of the highest intelligence, and the man who could succeed in stating the matter so clearly as to set the point at rest, would earn a fame lasting as any that mortals could bestow.

I will here notice a point which arrested my attention whilst considering this part of the subject. It is usual, you know, to make a distinction between morals and religion; nothing is more common with preachers, than to speak of a certain class of characters as being morai, bɩ not re

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