the churches in the same district, as in Rom. xvi. 16, "The churches of Christ salute you;" 1 Cor. xvi. 20, "All the brethren greet you; and again, 2 Cor. xiii. 130 All the saints salute you "so Phil. iv. 22. See also 1 Peter v. 13, "The church at Babylon saluteth you" and Hebrews xiii. 24, "Salute all your leaders, and all the saints; they of Italy salute you."

In these salutations the churches of one district are sometimes grouped together, as being animated by a kindred spirit, and standing in a nearer relation to each other, and to those to whom the salutation was sent, than those living in more distant localities. Thus in Corvoxvi19, the apostle sends to the brethren in Corinth the salutation of" the churches in Asia." In other places, we find the churches of the same neighbourhood grouped together, as if united by a closer bond than those which were further removed. Paul addresses his earliest Epistle to "the churches of Galatia," as being all implicated in the same charge of cor rupting the faith by Jewish observances. He speaks of the liberality of "the churches of Macedonia," in uuiting their efforts for the relief of their suffering brethren in India; and the seven churches in Lesser Asia are symbolised by seven golden candlesticks ranged in a circle, in the midst of which the Saviour is seen to walk; as in the solar system the different planets revolve round the same central luminary, and are all bound together by one law of gravitation. And this special interest might reasonably be anticipated, among the members of contiguous churches, in each other's prosperity; for their very proximity would bring them more frequently into contact, and, having a nearer view of each other's state and wants, they would be more sensibly affected with each other's joys and

sorrows.

K

3. The community of feeling thus subsisting among the primitive churches appears from the generous hospitality with which strangers were entertained on their journeys, or when they had occasion to visit distant places. We have seen how the apostle commended Phebe to the good offices of the church in Rome; and in the 3rd Epistle of John we have a pleasing instance of primitive hospitality, in the reception which "the well beloved Gaius" gave to certain missionary brethren when

onea visit to the place of his abode : "Beloved, thou doest faithfully whatsoever thou doest to the brethren and to strangers, who have borne witness of thy charity before the church, whom,' if thou bring forward on their journey after a godly sort, thou shalt do well, because that, for his name's sake, they went forth, taking (or receiving) nothing of the Gentiles," v. 57. It is in the same spirit that Peter exhorts the strangers of the dispersion to use hospitality one towards another, without grudging; and the apostle to the Hebrews charges them not to be forgetful to entertain strangers, c. xiii. 2. So it is made one of the qualifications of the widows chosen to instruct those of their own sex, that they must have lodged strangers." Church membership, in that golden age, was like a spiritual freemasonry, securing to every accredited brother a cordial reception, as a welcome guest, wherever a Christian society existed.

1

"

4. Another thing which kept alive this feeling of mutual interest among the churches was the visitation made to them by the apostles and their coadjutors, as often as opportunity was afforded. Thus Peter and John were sent down from Jerusalem to Samaria to confirm the new converts that Philip had baptized, Acts viii. 14. And when the mother church at Jerusalem heard of the success of the Gospel among the Gentiles," They sent forth Barnabas, that he should go as far as Antioch; and when he came and had seen the grace of God, he was glad," c. xi. 22, 23; and he forthwith engaged Saul to assist him in the work of building up the church in that city. At a subsequent period we find Judas and Silas commissioned by the church in Jerusalem to visit the Gentile churches, and confirm them in their Christian liberty, c. xv. 27; and soon after Paul and Barnabas proposed to "go and visit their brethren in every city where they had preached the word of God, and to see how they did," Acts xv. 36. We have had occasion to notice the visit paid by Apollos to the church in Corinth. And the sacred historian remarks on the success of his ministry in that city, "That he helped them much who had believed through grace." Timothy was sent to Corinth on another occasion "to bring the brethren there in remembrance of the

apostle's ways or teachings." And Titus was subsequently commissioned to visit that church, to enforce the apostle's admonitions, and to complete their contribution for the poor saints in Judea. It is true this variety of teachers was attended with some disadvantage in certain cases, as it gave rise to factions or divisions, each contending for the honour of their favourite preacher; but this abuse was of very limited extent, chiefly confined to the church in Corinth. And the apostle at once puts it down by asking, "Who is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man?" c. iii. 5. He further shows that no one church had a right to monopolise the gifts of any one of God's servants; for they stood in a general relation to the whole church, though they might have a special call to labour in a certain part of the vineyard. "All things are yours, whether Paul, or Apollos, or Cephas," v. 22, 23.

5. Another means of keeping up this community of interest was, the efforts made by the more wealthy churches to aid the preachers of the Gospel, and to relieve the necessities of their poorer brethren, in other places, by their pecuniary contributions. Paul often refers to the assistance which he received from the churches in his abundant labours, and makes special mention of the repeated gifts he had obtained from the Philippian church, c. iv. 15, 18. John also speaks of Gaius "bringing forward" the preachers of the Gospel "after a godly sort," which supposes his helping to bear the expenses of their journey. And Paul and Barnabas are said "to have been brought on their way" to Jerusalem "by the church" in Antioch, that is, at their expense, Acts xv. 2. Of the assistance afforded by the more wealthy churches to their poor brethren in other places, we have a memorable example, in the contributions raised by the Gentile churches in aid of the Christians in India. The cause of this effort of benevolence was the famine that prevailed in the reign of the Emperor Claudius. The numerous and influential church in Antioch took the lead on this occasion, Acts xi. 29; their example was followed by the church in Corinth, and by the churches in Galatia and Macedonia; and it is spoken of as a reasonable return for the spiritual

benefits they had derived from their Jewish brethren: "It hath pleased them verily, and their debtors they are, for if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things," Rom. xv. 27; 1 Cor. xvi. 1, 2; 2 Cor. viii. 9.

Finally, the primitive churches exhibited their community of feeling and of interest by consulting each other in cases of difficulty. Of this we have an example in the reference or appeal that was made by the Gentile churches to the church in Jerusalem, respecting the obligation of the rite of circumcision (Acts xv). Certain Judaizing teachers came down from Jerusalem to Antioch, pretending to have a commission from the mother church to enforce on the Gentile converts the peculiar ceremonies of the Mosaic law. Paul and Barnabas opposed this as an unwarrantable infringement of Christian liberty, and decidedly refused to comply with this demand. How was this dispute to be settled? The most likely way was to appeal to the church in Jerusalem as to whether they gave any such instructions to these Jewish teachers. Paul and Barnabas were accordingly commissioned to bring the matter before the apostles and elders for their consideration. After a full discussion of the subject, they came to the resolution of writing to the Gentile brethren, disclaiming all connection with those factious teachers, and declaring the Gentile churches free from the yoke of the ceremonial law. This conference has sometimes been called "the first council;" but, as Mosheim observes, "this notion arises from a manifest abuse of the word council." It was merely a reference by one church to another, as to a matter of fact; viz., did the church of Jerusalem authorise those Judaizing teachers to impose this observance or not? Besides, the whole fraternity of the church were joined with the apostles and elders in the decision, "it pleased the apostles and elders with the whole church," and it was confirmed by the sanction of the Spirit of God: "It seemed good to the Holy Ghost and to us." Whereas modern councils and synods can claim no such sanction, are under the guidance of no inspired men, and, so far from consulting the brethren of the church, they do not even allow them to vote, but have

often imposed on them, in their absence, a more grievous yoke than that which neither the Jewish brethren nor their fathers were able to bear. All

that modern churches can do now in cases of difficulty or matters of controversy is, to give their advice, when sought, as those "who have received mercy of the Lord to be faithful." It is their duty not to suffer sin in an erring or offending church, any more than in an offending brother. They may warn, remonstrate, and affectionately entreat; but if the offending party persist in their error, they have no dominion over their faith, and can only peaceably withdraw from their fellowship, until they acknowledge their offence or renounce their error.

Even after the apostolic age, such friendly remonstrances were sometimes addressed to an erring or factious church, without any claim to interfere in their internal disputes. Of this the celebrated epistle of Clemens, written in the name of "the church of God which sojourns at Rome" (quæ peregrinatur Roma) to the church of Corinth, presents a beautiful and instructive instance, in which that venerable man of God meekly beseeches them to lay aside their unseemly contentions, and to keep the unity of the Spirit in the bond of peace.

And as these primitive disciples watched over each other's purity and peace, so they sympathised in each other's trials. Thus, in the second century, the church in Smyrna sent an account of the martyrdom of their pastor Polycarp to a sister church, commencing with these truly apostolic words: "The church of God which sojourns at Smyrna to that which sojourns at Philomelium" (Milner Cont. 2); and when persecution broke out in the reign of Antoninus, against the Christians in Gaul, an epistolary narative of their sufferings was sent to the churches in the east, with the same primitive exordium: "The servants of Christ, sojourning in Vienna and Lyons, to the brethren in Asia and Phrygia, who have the same faith and hope of redemption with us, grace and peace and glory from God the Father, and Christ our Lord Jesus."

Thus, these little communities resembled, in their constitution, the ancient states of Greece, each having its own senate and its own laws, and jealous of its own liberties, but holding

their Amphietyonic Council in cases of great emergency, and all of them ready to lay aside their mutual contentions, and to combine their whole energies, when threatened with invasion by some common foe.

From the above scriptural principles and historical examples the following corollaries may be deduced:

1. That no church is so independent as to be free from the obligation of brotherly love and Christian sympathy towards other churches, or is justified in maintaining an isolated position, or practically cutting itself off from all co-operation with the general body. On this point I am happy to avail myself of the opinion of the great Dr. Owen, who, though a strenuous advocate for the independence of churches, was no less opposed to their isolation: "No church," says he, "is so independent, as that it can always and in all cases observe the duties it owes unto the Lord Christ, and the church catholic, by all those powers which it is able to act in itself distinctly, without conjunction with others. And the church that confines its duty unto the acts of its own assemblies cuts itself off from the external communion of the church catholic; nor will it be safe for any man to commit the conduct of his soul to such a church.". "True Nature of a Gospel Church," p. 413.

2. That, with perfect freedom of action, congregational churches may advise with each other in cases of difficulty, and withhold communion from churches, which, after friendly admonition and remonstrance, shall be found to have departed from the faith or obedience of the Gospel.

3. That the meeting of the pastors and members of independent churches in county or district associations, or in general unions, where no right of interference in their internal managcment is assumed, is quite compatible with their avowed principles, and is sanctioned by apostolic precept and example.

4. That the pastors of neighbouring churches should be encouraged occasionally to exchange services with each other, that all the churches may thus enjoy the benefit of the different gifts bestowed on them by their common Head.

5. That the more influential ministers and members of the larger churches should feel it to be a duty

Occasionally to visit their poorer brethren, by way of sympathy and encou ragement, and no church is warranted so to monopolize the services of a popular pastor as to grudge his absence on such occasions. Those "that are strong ought thus to bear the infirmities of the weak, and not to please themselves."?? baði* tóm D995 51 16 10

6. That the more wealthy churches. should contribute of their abundance to the assistance of the poorer, and in cases of extraordinary emergency all should be encouraged to cast into the general treasury according to their ability. Thus the apostle commends the zeal and liberality of the poor churches of Macedonia, who to their dt mode, bis quitost all in ittic# 51 ursilt sombong of bulmaqas mad.

2 STORIES OF LIONS ito? The Bakatla of the village of Mabotsa were much troubled by lions, which leaped into the cattle pens by night, and destroyed their cows. They even attacked the herds in open day. This was so unusual an occur rence that the people believed that they were bewitched-given," as they said, "into the power of the lions by a neighbouring tribe." They went once to attack the animals, but, being a rather cowardly people, compared to Bechuanas in general on such occasions, they returned without killing any. vili

It is well known that if one in a troop of lions is killed, the others take the hint, and leave that part of the country. So, the next time the herds were attacked, I went with the people, in order to encourage them to rid themselves of the annoyance by destroying one of the marauders. We found the lions on a small hill, about a quarter of a mile in length, and covered with trees. A circle of men was formed round it, and they gradually closed up, ascending pretty near to each other. Being down below on the plain with a native schoolmaster, named Mebalwe, a most excellent man, I saw one of the lions sitting on a piece of rock within the now closed circle of men. Mebalwe fired at him before I could, and the ball struck the rock on which the animal was sitting, He bit at the spot struck, as a dog does at a stick or stone thrown at him; then leaping away, broke through the opening circle, and escaped un hurt. The men were afraid to attack him, perhaps on account of their belief in witchcraft. When the circle was re-formed, we saw two other lions in it; but we were afraid to fire lest we should strike the men, and they allowed the beasts to burst through also. If the Bakatla had acted according to the custom of the country, they would have speared the lions in their attempt to get out. Seeing

we dould not get them to kill one of the lions,

we

we bent our footsteps towards the village, In going round the end of the hill, however, I saw one of the beasts sitting on a piece of rock, as before, but this time he had a little bush in front. Being about thirty yards off, I took a good aim at his body through the bush, and fired both barrels into it. The men then called out," He is shot! he is shot! "Others cried, "He has been shot by another man, too; let us go to him!" I did not see any one else shoot at him, but I saw the lion's tail erected in anger behind the bush, and, turning to the people, said, "Stop a little, till I load again." When in the act of ramming down the bullets I heard a shout. Starting, and looking half round, I saw the lion just in the act of springing upon me. I was upon a little height; he caught my shoulder as he sprang, and we both came to the ground below together. Growling horribly close to my ear, he shook me as a terrier dog does a rat. The shock produced a stupor similar to that which seems to be felt by a mouse after the first shake of the cat. It caused a sort of dreaminess, in which there was no sense of pain, nor feeling of terror, though quite conscious of all that was happening. It was like what patients partially under the influence of ehloroform describe, who see all the operation, but feel not the knife. This singular condition was not the result of any mental process. The shake annihilated fear, and allowed no sense of horror in looking round at the beast. This peculiar state is probably produced in all animals killed by the carnivora; and, if so, is a merciful provision by our benevolent Creator for lessening the pain of death. Turning round to relieve myself of the weight, as he had one paw on the back of my head, I saw his eyes directed to Mebalwe, who was trying to shoot him at a distance of ten or fifteen yards. His gun, a

flint one, missed fire in both barrels; the lion immediately left me, and, attacking Mebalwe, bit his thigh. Another man, whose life I had saved before, after he

the lion while he buffalo, attempted to spear been tossed by a was biting Mebalwe. He left Mebalwe and caught this man by the shoulder, but at that moment the bullets he had received took effect, and he fell down dead. The whole was the work of a few moments, and must ha have been his paroxysm of dying rage. In order to take out the charm from him, the Bakatla, on the following day, made a huge bonfire over the carcase, which was declared to be that of the largest lion they had ever seen, Besides crunching the bone into splinters, he left eleven teeth wounds on the upper par part of my arm.

Awound from this animal's tooth Ye sembles a gun-shot wound; it is generally followed by a great deal of sloughing and discharge, and pains are felt in the part periodically ever afterwards. I had on a tartan jacket on the occasion, and I believe that it wiped off all the virus from the teeth that pierced the flesh, for my two

affray have both suffered from in this pains, while I have escaped with only the inconvenience of a false joint in my limb. The man whose shoulder was wounded showed me his wound actually burst forth afresh on the same month of the following year. This curious point deserves the attention of inquirers.

at a

b

READING, MONEY, AND MACHINERY I proposed to teach the Makololo to read; but for the reasons mentioned, Sekeletu at first declined, After some weeks, however, Motibe, his father-in-law, and some others, determined to brave the mysterious book. To all who have not acquired it, the knowledge of letters is quite unfathomable; there is nothing like it within the compass of their observation; and we have no comparison with anything, except pictures, to aid them in comprehending the idea of signs of words. It seems to them supernatural that we see in a book things taking place or having occurred distance. No amount of explanation conveys the idea, unless they learn to read, Machinery is equally inexplicable, and money nearly as much so until they see it in actual use. They are familiar with barter alone; and in the centre of the country, where gold is totally unknown, if a button and sovereign were left to their choice, they would prefer the former on account of its having an eye. In beginning to learn, Motibe seemed to himself in the position of the doctor who was obliged to drink his potion before the patient, to show that it contained nothing detrimental. After he had mastered the alphabet, and reported the thing so far safe, Sekeletu and his young companions came forward to try for themselves. He must have resolved to watch the effects of the book against his views on polygamy, and to abstain whenever he perceived any tendency, in reading it, towards enforcing him to put his wives away. A number of men learned the alphabet in a short time, and were sent to teach others.

HEATHENISM. 6s#

I had been, during a nine weeks' tour, in

closer 'contact with heathenism than I had ever been before; and though all, including the chief, were as kind and attentive to me as possible, and there was no want of food (oxen being slaughtered daily, sometimes ten at a time, more than sufficient for the wants of all,) yet to endure the dancing, roaring, and singing, the jesting, anecdotes, grumbling, quarrelling, and murdering of these children of nature, seemed more like a severe penance anything I had before met with in the course of missionary duties. ies. I took thence a more intense disgust at heathenism than I had before, and formed a greatly elevated opinion of the latent effects of missions in the South, among tribes which are reported to have been as savage as the Makololo. The indirect benefits, which, to a casual observer, lie beneath the surface, and are inappreciable, in reference to the probable wide diffusion of Christianity at some future time, are worth all the money and labour that have been expended to produce them.

THE LOOKING-GLASS. The women

With ourselves of womewhat the same ideas constitutes comeliness. They came frequently, and asked for the looking-glass; and the remarks they made while I was engaged in reading, and apparently not attending to them-on first seeing themselves therein, were amusingly ridiculous. "Is that me?" "What a big mouth I have!""My ears are as big as pumkin leaves." "I have no chin at all? Or, "I would have been pretty, but am spoiled by these high cheek-bones." "See how my head shoots up in the middle!" laughing vociferously all the time at their own jokes. They readily perceive any defect in each other, and give nicknames accordingly. One man came alone to have a quiet gaze at his own features once, when he thought I was asleep. After twisting his mouth about in various directions, he remarked to himself, "People say I am ugly, and how very ugly I am, indeed! Y

f* }

*

THE MAGIC LANTERN. Shinte was most anxious to see the pictures of the magic lantern; but fever had so weakening an effect, and I had such violent action of the heart, with buzzing in the ears, that I could not go for several days. When I did go for the purpose, he had his principal men, and the same crowd of court beauties near him as at the reception. The first picture exhibited was Abraham, about to slaughter his son Isaac. It was shown as large as life, and the uplifted knife was in the act of striking the lad. The Balonda men remarked that the picture was much more like a god than the things of wood or clay they worshipped. I explained that this man was the first of a race to whom God had given the Bible we now held, and that among his children our Saviour appeared. The ladies listened with silent awe; but when I moved the slide, the uplifted dagger moving towards them, they thought it was to be sheathed in their bodies instead of Isaac's. "Mother! mother!" all shouted at once; and off they rushed helterskelter, tumbling, pell-mell over each other, and over the little idol huts and tobacco bushes. We could not get one of them back