discriminating and unmerited grace in Christ Jesus, provokes his saints to love and good works, and excites them to walk in all the commands and ordinances of the Lord blameless. The obedience of the saints is not that of slaves, but of freemen ; not for reward, (though a reward of grace attends it ;) but it is love that induces the believer to walk worthy the vocation wherewith he is called. The command is the matter of obedience and duty; but love is the motive to it, or else it is not genuine. This must be the principle, or it is but cutting off a dog's neck, or as he that blesseth an idol.

In a word, every part of scripture was given for the profit of the saints, and they are bound in love to their Lord, to give heed thereto as to a light that shineth in a dark place. The neglect of so doing manifests but little light in such. You that believe the immutability, and the certainty of the fulfilment of the divine purposes, cannot consistently believe the scriptures were given for the purposes of salvation, to those who have no interest therein; or, that shall never enjoy the blessings thereof. It would be a subverting his own ends, and a contradiction, to suppose Ged designed them for purposes which he knew would never be answered. This would be an intention without intending, a purpose without a determination to fulfil it; it supposes his decrees abortive and vain, and blends wisdom itself with folly.

The divine wisdom and power make his word effectual to all his people, for their salvation, and to them only and consequently never would have been given, had there been no election of grace among the children of men. No revelation of grace was given to the fallen angels, and many nations, to this day, are left without it, and who will perish in their ignorance and blindness. For where there is no vision the people perish. If the benefit of salvation reaches solely to the elect, it could not be intended for any other, and the whole of it must have been designed for their profit and advantage only: but your scheme makes the greatest part of the sacred records useless, even to them; which is derogatory to infinite wisdom, which doth nothing in vain.

If these thoughts are consistent with genuine truth, you must confess that the believer is under the law as a rule of moral action, and indispensably obliged to maintain a conscience void of offence towards God and man; and that, though the total corruption of our nature renders us incapable, of ourselves, of a good word or thought, yet our incapacity does not, in any deVol. III.

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gree, make our obligation void: but our privilege, in being delivered from the curse of the law, brightens our obligation to obey, and our incapacity cannot lessen it.

In my next I shall advance some other reasons for the truth contended for, and rest sincerely yours, &c.

Chard, Oct. 4, 1810.

W. TUCKER.

Union essential to Prosperity.

The advantages of union in promoting the accomplishment of important objects requires no proof. Two are better than one. and a threefold cord is not quickly broken. While the Church of Christ is united, there is no danger of its being injured; but if its members are divided they presently become an easy prey to those who lie in wait to deceive. There is abundant proof that flourishing Churches and Kingdoms have been destroyed by their own dissensions. When Jerusalem was besieged by Titus Vespasian, all his battering-rams, and engines of war did not so much harass and distress the Jews, as the animosities which prevailed among the fiery zealots within their walls. It is said of Julian the Apostate, who treated the christian religion with the greatest spite and malignity, that he considered the most effectual way to prevent the spread of the gospel, was to keep up the divisions between the Catholics and the Donatists. We know who has said, A house divided against itself is brought to desolation. and A kingdom divided against itself cannot stand. It is our happiness to live at a time when there is a greater degree of union manifested amongst christians than at any former period. The establishment of Bible, Tract, and Missionary Societies, have tended greatly to promote this desirable object. Those who have attended the annual meetings of these institutions in London, have insensibly imbibed the spirit by which they are influenced, and have left the assemblies determined to unite with every christian, of any denomination, who possessed a kindred spirit, and who was disposed to attempt the amelioration of human misery, whatever form it may bear. By these meetings also a gradual accumulation of talents, of property, and of exertions have been drawn into unison with the parent Societies, by which the deficiencies made by death and other wise, have been repaired; the zeal of their members has been increased; and their hopes have been so, animated, that they have been individually resolved not to decline in their exertions, but with a cessation of ability or of life.

Feeling ardently desirous in common with all christians that these institutions may abundantly prosper, there is one society which has paramount claims to the attention of the denomination to which we belong. This is the Particular Baptist Missionary Society for propagating the gospel among the Heathen. An institution which has already done more towards uniting our denomination than any plan that was ever devised. "It has (said one of our judicious ministers well acquainted with its operations) passed like a magnet over our churches, and by pow erfully attracting the particles of steel they contain, has brought them to a point, and united them into one object.'

This effect has been produced by the greatness of the design contemplated. An attempt to evangelize the millions of Asia by circulating the scriptures in the languages of the East, and by preaching amongst these Gentiles the unsearchable riches of Christ, must approve itself to the judgment and to the heart of every one who properly estimates the nature and design of the glorious gospel of the grace of God. What Christian can feel indifferent while he hears the song of Angels sung in these lands of misery? He imbibes its spirit and joins in the chorus, Glory to God in the highest, on earth peace, and good will towards men. What Christian can be unaffected while he beholds the triumphs of the cross, in turning men from darkness to light, and from the power of Satan unto God? What Christian can refrain from rejoicing when he hears that Idol Gods have been abolished that their deluded votaries have consigned them to oblivion, and instead of paying their daily orisons to the Ganges, and their annual devotions to Jaggernaut, that they are become disciples of Jesus; members of his church; and preachers of his gospel?

That a very considerable degree of unanimity prevails in our denomination on this subject is cheerfully admitted, and it is a cause for much gratitude to the God of Peace. But it is asked whether every mean has been adopted which is likely to increase and perpetuate it? Has all the benefit been obtained from this circumstance which it is calculated to produce? Does not the constitution of our churches which prevents all external interference, and therefore preserves them independent of each other, require some general bond of union? and in order to this, some mode of general association? The plan that has often been talked about, is now submitted, through the medium of their Magazine, to all the members of our churches, and particularly to the Ministers and Messengers of our Annual Associations, viz. That an Annual Assembly be held, either in

London, or at some of the larger, and most central towns in the Country; composed of the Ministers and Messengers from the neighbouring Churches, and of two deputies from every Association in the united kingdom. If at this meeting a report was to be made of the state of the Mission in India, and collections made after the Sermons, for its support, one valuable end would be answered; a spirit of zeal and benevolence would be thus diffused through all our churches. In addition to this, an account of the itinerant labours in our own country, through the medium of the Secretary of the Baptist Itinerant Society in London, may be made, and thus a spirit of emulation to visit our dark and benighted towns and villages may be excited. Many other things might be mentioned, such as perhaps a fund for the support of our Seminaries, and the relief of our aged and necessitous ministers, &c. &c.

Such an Assembly in the year 1689, and till 1693, met in London, and in the last year at Bristol. And it is likely, had such an institution then existed as the Baptist Missionary Society, to absorb their attention in a regard to the interest of the Church of Christ in general, rather than to the particular concerns of a denomination, it might have continued, a great blessing to our churches and to the world. What is the cause that while the Methodists have their "Annual Conference;" the Quakers their "Yearly Meeting ;" and those who compose the Missionary Society, their Annual Assembly in London, that the Baptists have no General Meeting of any description? Why should we be so far behind other denominations in plans to promote the union, the peace, and prosperity of the Church of Christ? Some of our friends object to bustle and parade, and point to the quiet and persevering zeal of the Moravians as our example. But the case is not in point. The Moravians have their Septennial Synods, and numerous plans to keep them a compact body, they are like a company of horses in Pharaoh's chariots; and to this principally, under a divine blessing, are their great attempts, and eminent successes in the conversion of the heathen to be attributed. O! that we, like them may adopt and maintain the honourable appellation of the United Brethren. And may be who has all hearts in his hand, and with whom is the residue of the Spirit, so water our churches with the influences of his grace, that the Fruits of the Spirit may be abundantly produced in every congregation. Then, there can be no doubt, but a plan will be soon matured among the Ministers and Messengers in our Country Associations, in connection with those of the London "Monthly-meeting," by

which a General Assembly may be convened to assemble in the summer of 1812. Thus shall we attend to the exhortation of the Apostle, Rom. xiv, 19. Let us therefore follow after the things which make for Peace, and things wherewith one may edify another,

On the easy-beselling Sin.

IOTA.

"Now certain it is, that every one bath his peculiar sin;, a sin, that he may truly call his own, that is fast rivetted and deep rooted: yea, deeper rooted in his soul, than others are. I shall not now enquire whether these proper and peculiar sins arise, either from the crasis and temper of the body, or from a man's education, or from his profession and calling; whencesoever they proceed, if we would go on vigorously in the work of mortification, these are the sins which we must especially single out and deal against.

Yea, but you will say, 'how shall I know which is my peculiar sin, that so I may set myself against it to mortify it?"

To this I answer; were it as easy to subdue it, as it is to discover it, a great part of the difficulty of Christianity would soon be at an end. It is a sin, which cannot long lie hid; it will betray itself, if not to the observation of others, yet at least to the observation of a man's own conscience. If conscience should ask you one by one, "What is thine, and thine and thine iniquity?' every one would silently whisper to himself, 'Oh! pride is mine hypocrisy is mine:" 'covetousness and worldliness is mine :''uncleanliness is mine:" and who among us is there that could not give an answer?

Yet, for farther satisfaction, take these particulars, 1st. That sin, which doth most of all employ and busy thy thoughts, that is thy most unmortified and peculiar sin.

Thoughts are purveyors for lust, which range abroad and bring in provision for it. Observe upon what objects they pitch: mark how they work. Do thy thoughts lie continually sucking at the breast of pleasure? are they still drenched and bathed in carnal delights? Voiuptuousness is thy peculiar sin. Do thy thoughts continually delve and dig in the earth, and return to thee laden only with thick clay? Covetousness is thy peculiar sin. Do they soar and tower up to honours, dignities, preferments; and still fill thee with designs and forecasts how to raise thyself to them? Pride and ambition are thy sins. And so, of the rest.