EVANGELICAL ALLIANCE.

New Zealander, Volume 7, Issue 548, 16 July 1851, Page 2

EVANGELICAL ALLIANCE.

A public meeting- was held on Tuesday evening, the Btfi inst., in the Wesloyan Chapel, for the purpose of forming an Auckland Branch of the Evangelical Alliance. The chair was taken by the Rev. Thomas Buddle, Wesleyan Minister. After devotional exercises had been engaged in, The Chairman rose and thus addressed the meeting : — 1 he subject of Christian union, whether viewed in relation to individual piety, to the Christian Church a3 a whole, or to the world at large, is one of great importance. The Church of ChiLst is essentially one. It is composed of those, " and only those, who in every place and of every party believe on the Lord Jesus as their Saviour, and obey him as their Soveieign." These have "one spirit," "one hope of their calling" — " one Lord, one faith, one baptism, one God and Father of all, who is abave all, and through all, and in all." In primitive times this union was realized in all its fullness, and in all its blessedness. Tue great result of the Spiiit's descent on the Day of Peutecoht was the conversion of thousands to Christ, who " were of one heart and of one soul"— a spirit pervaded the entire community that blended all hearts in one. Under the subduing and hallowing influence of tho Holy Ghost all were plastic, prepared to receive any form He chose to give them, and He cast them in a mould of love. And the unity of their spirit, the oneness of thpir piaciice, the warmth of their nftoctions, led the world to say, *' Behold these Christians, how they love one another." Pity that such a state ot things should ever have been intenupted. But those days passed away, and good men in succeeding ages had to denloie the deficiency of Christian love, and to mourn ovei the contentions and strifes of the disciple* of Jesu*. The Refoimeis felt Us importance. And Luther, Zwinjrlins. Cnlvw, Melancthon, and their coadjutors, often deplored its absence, breathed their prayers to hcueu tor its influence, and urged each other to seek- it. When Z« mi*!"" and Luthw had a public discussion on inir.Mibstfmtmtion at Zurich, Zwmglius had the better of the argument, but Luther would not yield, and exacted as the term of communion concession to his sentiments. It «™ then that Zmnglius burst into teais and s..ul, " Dear brother, let us agree as far as wecan and for the lest let us agree to differ. There will never be peace in the church, my brother, if, while we hold salvation by faith, we cannot afford to differ on othei matter-." Melancthon's feelings on the subject

led him to recite an old fable. " There was war between the wolves and the (lo»o. Tidings were biought to the wolves tli.it tlieic was a huge 1 army of dogs coming to tern thorn in pieces. The wolves sent out tin old°ind tunn.ng wolf lo purvey them, and act the part of a hcouf. On Ins retain lie told them theie wn-> indeed a great company ol dogs coming; they wei* hr more numerous than themselves, hut they need not (cat, for he peiceived they we-ie ot diihrent colouis. On heanng' this the wohesdid not regard them, accounting it an eaiy matter to den] with those who were so dissimilar among thunM'lvos. In the same manner," said Melancilion, "do the Popish party tiiumpli in respect of us." 'lhe wntings of the runt-Ins testify how "i"<-h they felt on tins subject. Men like Howe, and Batter, and Bates, and Milton, and olht-n, often pom ml out their hearts to God ior this precious gift, nntl their Bonowsto men that so little km- was found m the churches, that the answei to the Savioui's piayei was i ao long dehyed. In tunes still nearer to our own we find the faithful endfarouriiiq to obtain the desired j object. Wesley, Whitfield, Fletcher, Roland 11 ill, moving in eccentnc oibits, Romauie, Newton, Venn, C-iimshaw, and others within the pale ot the Establishment, though dilleiing on points of doctiine and ecclesiastical Older, and contravening the subjects of ditierence.jet eacli acknowledging and seeking in his own way the unity of believers. All these desired to see the day when " Ephraun shall not envy Judab> and Judah .shall not vex Kphiaim," but were not permitted. It nas leserved for the men of the nineteenth century to adopt measures more direct for seeming the gloiious object. The leading spirits of our times, both on the Continent and in America and England, wiote much to deer away difficulties and expedite the issue. Many blessed Institutions had aiisen. The Missionary, the Bible, the '1 ract, the Educational, and Auti-Slaveiv Societies had been formed, each of gieat value, all tending to the general spiead of divine ti nth— all conducing- to the union of Christian men, bringing together benevolent and Chnstian minds of difleient views and different sects, breaking down walls oi separation, filling up gulfs which prejudice thought impassible,— f hewing 'Item that they orly seemed (o differ— that their antipathies spinng from imaginary causes. Still something was wanting, and many minds were directed to the subject, and labouied to promote it. Rev. J. llaldano Stewart, of Liverpool, issued his annual circular, calling upon ull Christians to observe the first day oi each jear as a day of united prayer for the object. Rev. J. A. James, of Birmingham, laboured liaid to piomote it among the ministers of his own church. Dr. Liefcluld, of London, and many others, were engaged in the woik. Divine Providence, too, was evidently ovenuhng many things to help them. The spiead of Infidelity, the "me of Puseyism. the extended efforts of Popeiy, all tended to induce good men of every church to unite as against a common foe. 'J Ins was especially manifest in connection with the Maynooth question, when one thousand and thiity-nine 'delegates fiom different paits of the kingdom and of different churches met in London to oppose the grant to JUavnooth. 'I hey were defeated, but a gieat moral lesson was gained. They learned that they could act together m those things about which they agreed, while they conscientiously differed on others. They found there were elements of unity among Piotestants, and bonds of fellowship among tiie different sections, which could be realized without any compromise. They discoveicd that it was more profitable to pray and love, than to couti overt and condemn. And plans were laid for future union. They resolved ''to anange for a great Protestant confedeiation, to embrace England, the continent, and the world, that by sympathy, correspondence, and umteil action, they might be piepa-rd to meet a powerful and united i'oe." This led to the Liverpool meeting in October, 1845, when two hundred and sixteen individuals, ministers and leading numbers ■of twenty different denominations, met as a preliminary to more extended effort. Many fears were entertained as to the result, and the leadeis in the movement almost trembled at what had been done ; but when they met, their fears were soon dissipated — they found the " set time was come." God was with them of a truth, and thpy were given to feel that the difficulties in lhe way of uniting a divided chuich were not insuperable, and that God was giving his people one heart and one mind. This was followed by a still larger meeting, held in Manchester, for which five thousand tickets were issued, and w here the bond already formed was stiengthofied. And lastly, a general Confeience was held in London in August, IB 16, winch was attended by Cbiistian ministers and Christian men iiom America, Geimany, France, England, Treland, and Scotland, who, after much deliberation and prayer, lo^olved to foim a confedeiation that .should he called ' * Tn iEtanoelical Alliance." Gieat was theii joy on the occasion, the whole company arose and exchanged cordial greetings as soon as the resolution was passed. The Churchman with the Dissenter, the Calviniht with the Ariniinau, the Englishman with the Foieigner, the old with the young. There uas a jubilee ot union. A foundation laid for such a state of things in the Church as had not before been presented to the world. Such is> the history of the formation of the Alliance of winch we desire to form a branch. It may be necessnry to lay before you also some explanation of the Nairn c, and Basis, and OhjecU of this Alhtmte. As to Us NaUne, it is not a union of Churches as such. Had the attempt br-en made to foim a union of systems or churches it must have failed. Men aie more flexible lhan systems — there are elements of union in the heart that are not in the system. The Alliance invites us to come together as brethren, " leaving our parties, not abandoning our systems ; retaining our S3 - stems in the convictions of conscience and the firmness and consistency of religious action, but at the same time shaking hands and shaking hearts together as men and as Christians." The union, then, is ono of individuals. Nor is it a union that requires any compromise of piinciple. It does not ask any man to give up his peculiar views of Christian doctrine or church discipline. Both the Calvinist and Arminian may hold fast his own views on the " five points;" and the Dissenter still maintain his anti-State Church principles, and the Churchman still support an Establishment. To have required uniformity on all the minor points of Christian doctrine and ecclesiastical nirangement would have been fatal to the project. Hence it requires no man to abandon anything he deems essential, nor to conceal his opinions, nor to cease his denominational efforts. One thing it does require, that all contioversy shall be cariied on in the spuit of love. Its motto is, "In things necessary — unity ; in things indiffeient — liberty; in all — charity." As to the Bat,is of the Alliance, of course it is— the Implied Scriptures. " The Bible alone is the religion of Protestants ;" and on this book the Evangelical Alliance rests its claims, and from this book draws its principles. It was found necessary to adopt a formula, to agree on some common principles: not with the formality of a creed, rerjuning subscription, but put into such a foim as would be an exponent to the woijd of its principles — hence the following form was drawn out as the principles on which the alliance is formed :—: — "That the yaitics composing the Alliance shall be such persons only as hold and maintain what arc usually understood to be evangelical views, in lcgaid to the matteis ol doctiine undei stated, viz. : — " I. The Divine inspiration, authority, and sufficiency of the Holy Scnplures. " 2. The light and duty of private judgment in the interpretation of the Holy Scriptuies. " 3. lhe Unity of the Godhead, and the Tiinity of Pei sons thciein. " 4. The utter depravity of human nature in consequence of the fall. " 5. The incarnation of the Son of God, his work of atonement for sinneis of mankind, and his mediatorial intercession and leign. " G. 'J he justification of the sinner by faith alone. " 7. The work of the Holy Spiiit in the conversion and sanctificntion of the sinner. " 8. The immoitalny of the soul, the resurrection of the body, the judgment of the woild by our Loid Jesus Chiibt, with the eternal blessedness of the righteous, and the eternal punishtmnt of the wicked. "9. Thrt Divine institution of the Chnstian ministry, and the obligation and peipetuity of the ordinances ot baptism and the I.oid's Supper. ii " It being, however, distinctly declared; Fhst, that this brief summary is not to he legarded, in any formal oi ecclesiastical sense, as a cieed or confession ; nor the adoption of it ab involving an assumption of the ughl authoritatively to define the limits of Christian brotherhood, but simply as an indication of the class of persons, whom it is desiiablc lo embiace within the Alliance: Secondly, that the selection of ccitain tenets, with the onusßion ot others, is not to he held as implying that the foimer constitute the whole body of impoitant tiuth, or that the lattei aie unini|)Oitant." .As it is not a meie union of sentiment on certain points, but the union of Christian love and Christian practice that is to he presented to the woilil, it. was lesolved that all who aie admitted as members should be accredited meinbeis of some Chiintian Chuich— in full communion v\ith some evangelical body. It is assumed that uhero there is no union with Chnst theie cm be no Chnstian love. Mo union with the Head thcie can ha no sympathy with the members. It must; stud

Biptist Noel :if Liverpool, bp a union of behovon — fjllowers ol Unist, ehe it will he fiani*lit with (Unsor ami disappointment. We do not want to unite the cold wit!) the waim, the enlightened and the bigoited, those w !io love Christ and those who Icvo him not ; this would he uu-ciiptmnl, unlawful. It is God's cluldien wp propose to hung into closer union. As to the Object), of the Alliance, they aie tiuly sctiptuial and of gnat importance. 1. It is designed to diaw Chnstian men of diffeieut denominations neaier to each other. J3y Chnstian intercom se, united prayer, and combined (ffort t> spiead their common Saviour's piaisp. An object most unpoilniit and desnable, to it.duee them to lav a"ido then* prejudice and sin ness, and be kindly .1 Sectioned one to another—" to receive one -another as Clnist also received us." How? As a Chuichman, or Piesb)teimn, or Independent, or Ihptist, or Moihodibt? lam sure Chnst never received any of us in tins chaiactei, but in the chaiactei of penitent believers. As such wo are to receive one another. Y. Another object is to manifest our union. Wheiovor there is tiue Christianity there is love — theie is the spuit of union It exist'! in every conveited heart, but something is requiied to develope it. i\'ow the Alliance does not give it existence, but de\ elopes it. The gold just discovered in the liathur&t hills has been thpre for centunes, but late events have discovered it. The Savioin 1 requnes the manifestation as an evidence of our disciplt stup. " By this shall all men know that ye are my disciples." And as a proof to the wot Id of bia Messiahsbip, '• that the woild may believe that tIiGU hast sent me." 3. Another object proposed is combined effort against tbo Common enemy. To counteract the spread of infidelity, to arrest the progress of Popery, to promote the due observance of the Sabbath, and to spread the truth over the world, are the objects of this Alliance. I have to apologize for go long detaining you, but it was necessary to bring the matter fully before you. I may now le.we the subject in the hands of my ipspected biethren, who will submit two or tbiee resolutions 0) subjects connected with Christian union, piaying that the blessing of God may rest upon our meeting. The Rev. John Tngiis moved, ''That this meeting, appioving of the objects and principles of the Evangelical Alliance, considers that it is desirable and expedient to form a Jii.inch of the Alliance in Auckland." In suppoit of this motion he spoke to the following effect. After the very full and lucid statement that had just been made of the principles and objects of the Evangelical Alliance, but very few words from bun would suffice to shew that it would be expedient to form a branch of thm Alliance at Auckland. They had just heard that the Evangelical Alli.inco was not a union of churches, but of chuich members. Its object was not to bieak down and then icconstruct existing oiganizations ; its object was to leave them all in the same foim that it found them, but to infuse new life and vigour into them all, and to make them moie efficient in promoting those objects which they were all aiming at in common. lie thought that it was desnable in new countries like this that each denomination should be fully and fairly represented. There were many peisons here who had left behind them many of their leligious principles and much of their religious practice, but who had brought all their religious prejudices with them. It was important, therefore, if no stronger hold could be got of them, to take advantage of tben piejudicesto bring them to the house of God, and under the influence of religious instruction. Nearly two centuries ago good old Philip Henry had said, " It is not so much our difference of opinion that does the mischief (for we may as well expect all the clocks in the town to strike together, as to see all the good people of a mind in every thing on this side, heaven but the mismanagement of that difference." The fiee unfettered exercise of private judgment will always more or less lead to diver.>-ity of sentiment and practice on home points, Iwery privilege is apt to be abused, and these abuses must be guardid against. The members of every denomination aie m danger of foiming their opinions respecting other denominations from the caiicatured representations of violent partizan*. It was often thought that these forward, violent, injudicious partizans were the fair representatives of their respective denominations; and their statements, whether of accusation or delence, the true sentiments of the paitiea to whom they aio ascribed. These fiery controversialists may represent the peculiarities and the defects of their respective denominations, but rarely the catholicities and tbe excellencies of the parties with whom they aie connected. It is the object of this Alliance to initialise these mischievous influences, to give the fullest place and prominence to all that is catholic, and to allow what is peculiar to fall into Us just and pioper place, and shrink into its true and insignificant dimensions. The objects originally contemplated bv the Alliance were puncipally tbe tlnee following. Fust, io pi oduce a greater amount of mutual love among Chnstians of diffcient communions. Love to the brethren is the true and distinguishing badge of Christianity : the surest evidence of oui love to Christ. •' By this shall all mon know that ye sire my disciples, if ye have love one to another." Our love, or, in other woids, our vital piety, of which love is the fruit and the evidence, Ind been well compared to the wafers of a lake, our difference of feeling, sentiment, and practice to islands or portions of land separating this water. The longer a di ought continues, and the lower that the water falls, the larger the i-lands appear, and the higher the barriers become ; but let the rains descend and t!i« water rise to a higher level, the islands sink and the barners diminish of thpir own accord. One object of the Alliance is to seek, by every scriptural means, to biing down an abundant outpouung of God's Spirit upon every section of the church ; and thus laise the standard of vital piety, leaving differences to sink, and peculiarities to disappear, beneath tbe rising waters of a deeper spiritualitj 7 . The second object was to bring out a greater amount of manifested or visible unity among different denominations. To exhibit a visible, wherever there is a vital, unity. The Church of Rome twits us on account of our divisions. If fairly examined, she has nothing to boast of on this point. Between Jesuits and J.insemsts, Dominicans and Fianciscans, between one order and another, she has exhibited as much division and controversy, although ostensibly united, as ever the Protestant Churches have done, where the freest discussion has been allowed on pnnciple. Protestants are, however, united on vital and fundamental punciples. They aie not united under the so-called Vicar of Chiist, but they are united under Christ himself; and the vicar they recognise is not one of man's appointment, but of Clnist's — the Holy Spuit promised, sent, and continued on eiith by Chnst : the Teacher, Sanctifier, and the Comforter of tbe Church. The Word and Spirit of God are their infallible guide, One object of the Alliance was to place prominently before the public mind, to embody and render visible the vital unity in feeling and sentiment that exists in tbe Piotestant Chinches. The third object was to secure a greater amount of mutual co-opeiation on all subjects of common inteiest. The danger of denominational distinctions was to lead each to seek us own interests apart from that of others, if not often to their injury ; forI'ettin"' tbrt theie are common enemies to repulse, and common objects to pursue ; and that mutual co-opera-tion, to meet these common enemieg and to secure those common objects, was necessary to promote even denominational pi ospenty. It was far moie important that they should all advance aim ast in promoting this common Christianity, than that any one should go a-head in promoting its distinctive peculiarities, 'flip objects and pwnciples of the Evangelical Alliance weie so catholic, so well adapted to piomote the glory of God, the salvation of soul-, and the increase of vital piety, as to commend themselves to every enlightened, catholicminded Chnstian. The Rev. .T. 11. Fictciiir seconded the resolution, and said : — We cannot conceive a company of Christians to be convened for any object moie in keeping with their vocation, or moie acceptable to their great Lord, than that which has now brought us together. If the Redeemer will, indeed, begin to see of tbe " travail of his soul and bo satisfied," when His long divided chuich ia made one-, then every movement tow aids that unity is a homage to Ins atonemont, and a contnbution to his tuumpbs, 'Ibis Alliance would promote that issue by giving form and substance to the oneness which aheady exists among Christians, by rendering it not only visible but conspicuous, not only acknowledged but influential. It is important to remember that beie ia no attempt at untfoimUy. Tliia might be as easily gained, as it would be valueless when "Mned. Nothing would be easiei than to appoint that these shall overshadow themselves with brims of such a latitude, or these be dignified with coats of such a longitude. But nought of unity would be gained by this, or any other device, to accomplish meiely outward afpeement. The experiment has been tried by the Romish Chuich, and on the laigest possible scale— it bas thus concealed its divisions., but not diminished them. We have been told some of the advantages of tins Alliance, and it is not difficult to remember otheis. Who does not know how much early Cbmtianity gamed, not only m the iapulness of its own diflusion, but also in the ennces'-ions of Us enemies, by the unitpdness of its di ciples. Often, indeed, they could not but be held togithei by tbo piesence of common and appalling dangers. Even the most feiocious beasts are

tamed by fen ; and it' his native jun<rle be invaded by some swoln delugo, the leopanl will liteiallv he down with the Kid. 'J he manifest presence of common d.uigei-, then, among tho early Chnstians, though if j did not displace j uster and nobler motives for htumony, could not but give them »reater fervour and loice. But the advantage was undeniable. This Alliance us moreover desuable for its effects on controversy. Some controversies we may hope are onded. Like the volcanoes in this immediate neighbourhood, they appear to have burnt out; and as we can now safely ti averse them from base to summit, and feel no fear a3 wo regard the boulders around us— though having once bounced out lcd -hot when aforetime the cratois weie alight — so we may visit the fields, and survey the literature of some extinguished controversy, thankful that the fieiy lain of hot\iuartos and heavy folios is ovei . But all controversies on points of Christian tiuth aze not at <in end ; and one chinch m.iy often yet feel itself bound to oppose or to denounce tho proceedings or the views of another. But if the parlies have been w out to meet and to blenrl in this Alliance— suiely on this account the controversy cannot be begun so readily, or protracted so obstinately, or plied so lanoorously, as otherw ise it might have been. Tho controversies of tho Church of Christ have donfl it but little service. Christians have, indeed, been so accustomed to wi angle for the accidents of Christianity, that they have almost undervalued its essence. They have used so much the terms which denote their differences, that they have almost forgotten that reverend ancestral name which expresses their agreement, and is the holiest and the fittest name of all. One of the objects of this Alliance is to bring back to the recollection of themselves and of the woild, tbe name Christian. The desirableness of Chnstian union will be felt strongly by all who judge adequately of the work winch the Church of Chi ist has yet to accomplish in the world. It is admitted now by very many of the best and wisest of living Christian-*, that that work is much too Tast for the strength oi any one denomination. The London City Mission is a sinking lllustiation of this asseition. No one denomination has yet evangelized Londonnay, all the churches together had by all their separate efforts done miberably little for the immense accumulation of depraved, but redeemed and immortal beings, who sinned, and suffered, and died in the couits and alleys and baser neighboui hoods of tho Metropolis. But this Mission, originated and sustained by the joint effoitsof all the evangelical communities of London, went bravely forth and took the dimensions of the crime and want and misery which dwelt in the very shadow of its palaces and its temples, its halls of judgment and corumeice and learning, its memorials of gteatness and prowess and lenown. And already has it accomplished the most wondeiful and blessed impiovements. But what is the evangelization of London to the evangelization of the \vor\l? The greatness oi this entei prise has long led the directors ot the chief missionaiy societies to seek union— and much of what England will do for the world's conversion, depends upon the genuineness and constancy of that union. Much too of what New Zealand will do lor this hemis phere depends upon our union. This union is desirable as a bulwark against the aggressions of Popeiy and Infidelity. These are endlessly divided among themselves, yet are agieed in their opposition to the truth. They cannot breach tho fortiess, but they will undermine it ; they cannot disintegrate the mass all at once, but will be content to do it particle by paiticle. The poison is not now piesentcd in a cup of rude materials and workmanship, hut in a chalice richly en chased, and ciowned with treachefbus flowers. Let this union he alert for the sake of the .Romanism which we hate, and of the Romanists whom we aie bound to compassionate ai dto love. Let it be alert for the sake of that subtle and spieading infidelity which wants not I wit or eloquence or learning, and which is imperilling the morals and the happiness of so many of those who ought to belong to the chinch of Chi ist. It is uot attempted by this Alliance to evoke a gush of transient and useless sentimentalism. It this be all that it effects, it \sill socn die quietly and respectably in its bed, to be found by some future exploiei. who will give it decent burial and a flattering epitaph. But it can do much more — it can bring us to esteem each other moie highly, and to love each other more cordially — and this it will do if it but promote amongst us a tiuer love to our Divine Redeemer. The resolution being put to the meeting, was cairied unanimously. The Rev. Aiexavdkh Macdonald said it was with pleasure he lose to move the next resolution, '' That a Public Prayer Meeting be held, monthly, in connexion with the Alliance." It is a lesolution expressed m a very few words, but it contains .1 punciple of g-ieat Impoitance ; it is the recognition oi God as one true and never-f ailing souice of strength and efficiency of that union to which we have this evening pledged ourselves. The cohesive element of union is love — piayer ib tonverse with the God of love. The transforming power of tins con veise is to bung us to resemble God — " to love one another as he loved us." It is love that draws ut ' to God, audit is love that diaws and unites heart to heart, and makes U 3 one in Christ Jesus. The moie close we keep to the tin one of grace, the moie fixed, moie sinceie, and moie ardent will our love be; tendering our heaits one in submission to the authority of our one Lord ; moulding, by its heavenly power, our characters to that one pomt of conformity which is the visibility of holmess — obedience to the truth as it is in Jesus. Wheie there is little prayer, there is little or no love ; and where there is little or no love, there are no heait-diawings felt in the soul ; its assimilating power on chatacter is felt to be feebleness itself ; Us moving and energetic power is not vigourous and active in the life. We are encouraged to carry into practice this excellent resolution, by the example which our Lord and Master has set us. He piajed " that his disciples might be one, as His Father was in Him and He in the Father," that the world might believe that He was the the Divine Messenger who came to save sinnets. We are eucomaged by the attitude tn which our Alliance will place us at the Ihrone of the Heavenly Giace. A oneness of heat tas touching the things we shall ask; prayer with one accord, wuh one faith, one in earnestness with respect to its objects, the obtainment of winch is the one point to which all hoaits and all desires, with more than magnetic power conveyed. This is the oneness of heart, this the pievailing attitude which our Alliance tends to produce. Our encouragement, then, is this, that our success is suie. All that we shall ask will he granted by our Heavenly Father. '11ns is prayer, the influence of which is to draw down the power of heaven to our aid. But the design of oui union ought to excUe us to prayer. Tt is not merely for our intellectual and spintual enjoyment, but it is that tho woild should be convincod that oui union connects us not only with one another, hut with our living, loving, and omnipotent Saviour. Oui Alliance is not to umto tlie Church of Chiist with the woild, but to display it in itd broad and umuntakeable aspect the line of demarcition between them, as delineated by the pen of inspired truth. It is the design of Chnstian union to bung the world to stand m the attitude amd uttei the language of admiration—-" See, bow they love one anothoi !" '1 he design of our Alliance is to exhibit tn the woild the holiness, power, and enorpy of Chi istiaiiity in the purity of heait, and the sanctified power of chaiacter atul benevolent eiloits, which aie the distinguishing developments oi all hei clnkhen. " Union is stiength." — Union with one another gives power and vigour to our love — piayer and fellowship will make ua moie wise, more bonevolent, moie successful in our efforts to save immortal souls. To piay with and t for one another is to expand our knowledge, love, and sympathies in respect to each other. Let the Calvinist keep aloof ftom his Arminian biother, and the consequence will be, a sort of spiritual amauiosi-*, by which ib nnpiessed on his imagination a huge and unapproachable monster, (he thoughts of which send hoiror and diead thiough the whole of hm spiritual fiame. This is a moibid and repulsive state of mind, having foi its souice sectarian bigotry and prejudice; but when they come together to have conveise, prayer, -and fellowship, they talk of the love of Chi ist— it diaws then heaits together. They talk of that Benign Spirit that foinib anew the hearts of man ; they speak of that Faith which puiifies the heait, elevates the joys, and fires the zeal of sanctified huAnnity ; they talk of the blessings of their common salvation ; they speak of the glories and unwitheiing joys of their common and eternal home; spuitutt-1 vision is corrected ; the false and monstrous impressions of bigotry and piejudice have disappeared; spiritual affection and sympathy aio aioused into burning vigoni — " while we talked together, did not our heaits burn within us V The hand of fellowship is given and i> received, as indicative of that love which finds in every heait a sympathetic i< j s.|iouse. To the Throne ot Gi.ice then for strength and foititude, which will enable in to cany out the pui poses of our union without tho least cornpiomise — theie is no compioniiba between holiness and sin, between truth and en or, spuituality and cainaNnundedncs*. '1 hose aie tho soul-de^tioymg elements against, winch it is the design of our union to cany on with untiling vigoi an exteimminatmg wai, and tlieieby bung souls to God, Clnist, In aven, and gloiy. L''t our union, then, form a body sliong m faith, mipottunatom piayei, oident in love, mtive in zeal, and God will bless us. Such a body will be fctionsj loi God, ho-

linoss, tiulh an<l rectitude, — strong to wivst S3tik from Ritan, sm, and h^W. Jt is at the Mercy-sonf we aro to implore a id obtain that spirit w Inch alon- 1 can umto us in tlio bond of peace, and it is His power alone which can give our union tin influence in the woilil, <o enlighten the iirnoruit, and sa\e tho undying souls of men. It ib tins spirit that can give us that one baptism of heart, whioh is light, truth, and holing, tlio elements of the now creation — that fulness of love which will impel us on in the piogrosswe course of w l^lom, puuty, and benevolence, ihus stamping on our soul.-, the nnpiess of tho imago of Him who mado, redeemed, aad sived us. May the Lord send us prosperity. The Rev. A. Rlid seconded the resolution, and said, — Mi. Chan man, allow me to congratulate you on tho position which you thid evening occupy. I think you deserve to 1)G our chairmin ; and the evuiigelical chuirhes of this town have only done you an act of justice, when they, thiough their ministers, have chosen jou to that office. To most of the Chtistians of Auckland have you administered the word and ordinances of oui common rel^ion, and have theieby exhibited that catholicity of spirit by which the Evangelical Alliance is characterised. I think, sir, that I could moie readily have enteied into an alliance with the biethrtm who have preceded me had I been permitted to speak previous to them. It is an easy matter to filly oui selves w itii tlioso who have done us no harm — who have not deprived us of anything which we deem sacred or precious; but when men have been pilfenng little bits of one's speech, and making free with illustiations specially prized, it is rather difficult to bring oneself into the humour to shake hands and be friendly with them. Let me be candid enough, however, to say ilut I have gained a hundred times moie thau I have lost. This resolution, sir, showo that we are about to commence oui united eflbits in the right way. We are going unitedly to God, the true source of the church's oneness. 1 have mot with a beautiful illustration of this, in winch Clni&t has been compaied to the centre of a ciicle, the different bodies of beheveii to the radii, which, as they leave the cucumfeien.ee and approach the centre, giadually near each other ; and by the time they leach the central point are all blended in ono. While we are far from God we must continue lemoto from each other; but when wo leave the wide circumference of sin, and bend our stops towards the footstool of our Heavenly Father's throne,"it is utterly impossible to keep aloof irom our brethren whose steps are bending in the same direction. Christ is our centre of union ; and round hit. cross we muht gather and receive a fiesh application of the blood shed theie foi man if we would be united, and if wo would be enabled to nchievo anythin", when mado one. We have heard a good deal about the unity, or rather uniformity, as Brother Fletcher fitly styles it, of the Chinch of Rome. I am reminded of an illustration made use of by Dr. Cummings, of London, while lecturing on this subject. Thedoctor stated tli it ho was ono day standing watching the pranks of the animals kept m a cage and exhibited on one of the bridges of London, under the name of the " ILippy Family." There was a cat, a mouse, an owl, a Lawk, and seveial other small animals not in the habit of associating together on the most fiiendly terms, but who in this cage seemed to be tolerably well satisfied with each other's company. As the Doctor stood he observed tho cat casting rather a longing look tow aids one of the smaller members of the famdv, but a sharp pat upon his neck with a piece of lath which the keeper held in his hand reminded puss of duty, -and prevented him fiom making the attack. This, said the Doctor, illustrates Home's unity. It is by compulsion fiom without. The unity which we desire to establish and display, is the result of attraction from within and fiom above. One of the gieat barriers to union is pride — a desire to be foremost and uppermost. I feel this to be the case in my own experience; and I fear, Sir, that I am not singular in this respect. But where are we so likely to get rid of this spnitual malady as when pouring; out our desires together at the feet of our Father. Who of us ever felt pride w hen we wero penitently pleading the meins of Jesus as a reason why sentence should not be pronounced against us? Or who of us ever experienced any emotion towards our brethren hut that of love when we felt that God had admitted us into the family of his dear children? This, then, forms an additional reason why we should carry out the resolution before us, and meet at stated times for united prayer. To become one, then, we must pray ; and when the union has been most completely cemented, still we must encompass the throne of God. " What," says one, " are you only going to pray 1 " "Only going to pray <" Why, sir, prayer is the Chi ustian's gieat woik upon earth. Read the history of tho earlier ages of the wotld— the true history, that which claims God aa its author, and you find that the most illustnous men weie the men who prayed most, and that they were mobt illustrious while praying. Look at Abiaham. I wish I could quote Dr. liairis, where he lepiesents the Ireath of Abialniu'ss prayer as Keeping the fire and brimstone suspended m mid au while he pleads, with God for Sodom. When does the patriarch appear to more advantage — when is he really doing more for man, than while thus endeavouring to avert divine vengeance fiom tho devoted city ? See Moses, scaicely an incident in whose eventful life but which (ills us with admiration. When does he appear moie dignified — or when are his exertions more in behalf of man than when on God's saying, " Let mo alone, that I may consume- them," he rushes between the Almighty and disobedient Israel, and by his prayer stays the uplifted aim of the Deity, and pievents the thunderbolt from bursting upon tho rebellious people? So with Elij'ih and Daniel, and many others of Old Testament times ; and so in the early ages of the Christian church we find that' those who were most signally blessed to men were those who had most power with God, and spent much time together in prayer. Prater is our great work. Wo cannot move eaith but in proportion as we move heaven. Move heaven! I fancy I hear some ono say. Spate your contemptuous sneer, sceptic, and know that the gracious Father does permit himself to be moved by the mtei cessions of his children. Yes, Christian friends, wo have it in our power to move heaven. If God has declared himself willing to comply with the united request of two or three individuals when that jequest respects the advancement of his cau^e, may we not iiope that he will give hoed to the united petitions of sovoial chinches offered up in faith through the nientsof his Son? The real difficulty lies in our want of faith in the promises of Jehovah. If we would only unitedly lay hold upon these and plead, linked to the arm of Omnipotence, we sliouM become invincible, and an influence would be brought to bear upon the churches and population of the land, which would tesuH m the salvation of thousands, and banish error, and superstition, and inehgion, and worldlings from Auckland and from New Zealand. While we unite for prayer, however, let us be careful to cultivate closet communion with God. No public means, whether in connection with the Evangelical Alliance, or any other Society for religious pui poses, can excus» from a careful and regular use of the more pnvato means of grace. We have been lately thinking on tins subject, and it appeals to us that we are not so favourably cncurnstanced for attending to private devotion as our fatheis were. TliPie is such a constant demand upon the eneigies and time of most people in the present state of society — business has so many calls — and to keep pace with our neighbouis we must hurry and bustlu and lun ; that instead of being able to becure one or two hours dunng which wo may be alone with God, wo are frequently compelled to be satisfied with a fow moment*. This is bad. 'Iheie can bo lmle spiritual health m such a date of things as this; and it this Alliance can by any means effect a shortening of the houis of labour, so that men may have moie time in their closets, more time with their bibles, and more time in their families, the object will be one well wot thy u.s support. Without much closet prayer on the paitof the inemheia of the churches, there j can be little accomplished by their united effoitb. Some { have taken umbiageat the name " Alliance,"' as belonging to courts and camps. The truth v, the Christian, church constitutes a gieat army. In this Alliance we .see different sections of the church, and Chu-tians fiom diffeient countries of tho world, nueting together to make war against the common enemy, and ranging themselves under the Gioat Leader— the Captain of our Salvation — Jesus. As tho diflVient regiments come in }ou observe they have diiloimt devices and mottoes to distmgu^li them. I suppose, sir, the motto adopted by oui selves and Mi. Ward will be, "The woild is my paiiob." For a device, perhaps a class meeting— the membois declai ing what God has done for them, and pleading on behalf of a guilty world. Mr. Inghb, too, beaia aloft a bannoi , and wore it not th.it it is tatteied thiough age we might road — "1 am in the place tv hoi c it is demanded oi me that I speak the tiuth, and thoioioie the tiuth will I speik, impugn it whoso li-teth ;" while on another we behold a family gioup, the " JJiff Ha Bible' l>ing befoie the fatbei, together with the catechism of the Westminster Assembly ot DiMtie?, fiom which ho is impaiting that mstiuction so necessary to the ftfu'ly upbnngmg of the young. Mr. McDonald has his distinguishing motto and device alt,o , hut tht'io is one ba .nor which they boar in common— tho device, a Cross ; mottoes, " This is a faithful .s.i])iiig, and worthy of all acceptation, that Chust Jc-ub caiuo into the woild U t>avo sinnei&;"

" Behold the lamb of God, tli.it taketh away the sias i the world;" " Kcing justified, by faith, we haye pe<> c with God thiough our Lord Jesus Christ;" " G >d forbid that I t.hotild glory, save m the cross of Chrnt." Yes, s,n, we aie ciusndeis. Our object is to recover the heait of mnn from the thialdom of Fatan, and to lestoio the world to its allegiancu to Jesus. Foi the accomplishment of tins it is not necessary that we know c.ich others peculiar tenets. We have not time (o attend to them. Men are in danger — Christ has died to savo them. The Spirit of God waits to sanctify there. The poace of God may be their portion, and heaven's portals ore thiown wide open to admit them to glory. With the mind engrossed by these momentous themes, on which we .ire agieed, our diffeiences are forgotten, and our united effbrt3 are put foith for the accomplishment of that object for which God has called us into his church — the promotion of His glovy in the deliverance ot man from the thraldom of sin, and his admibSion into the enjoyment of all the privileges of the children of the Most High. The lesolution was carried unanimously. The Rev. R. Ward moved, and the Rev. 11. It. Lawry seconded, the third resolution, which wag adopted :—": — " That couises of Lectures on subjects of common interest, be delivered at suitable times by Ministers and other Member? of the Alliance." 'llio Secietfiry, .Rev. J. Inot.is, proposed the appointment of the following Phovisional Committejl — • The Ministers; Messrs. Gome, Shepherd, Rout, S. Forsaitli, If. W like, and J. Williamson. The Benediction was pionounced by the Chairman, and tho meeting broke up.