The Evangelical Alliance

There was no subject nearer to Mr James’s heart, none with which his name is more closely identified, than that of Christian Union. His endeavours to remove the estrangement and mutual suspicions of Christian brethren professing different creeds, and adhering to different forms of ecclesiastical government, were not suggested merely by his judgment and conscience, but by the strong impulses of his kindly and generous nature. The firmest attachment to his own theological opinions and denominational principles was associated with a cordial admiration of upright and honourable Christian men belonging to all evangelical communities. “He loved the universal Church better than any part of it.” As might have been expected, he has detailed at considerable length in his Autobiography, his connexion with the formation of the EvangeUcal Alliance. But, before he arrived at this important chapter, he was becoming weary of writing; and I am glad that, in addition to information derived from other sources, I am able to supplement and illustrate Mr James’s narrative, by extracts from a letter kindly furnished me by Dr King of Glasgow, with whom he had frequent conference in the early days of the Alliance, and for whom it was his habit to express the warmest affection and esteem.

The autobiographical chapter on the Alliance commences thus: — No thoughtful Christian cau be otherwise than afficted by the Autobiomultiplied sects, divisions, strifes, and controversies of Christendom. Strange and mournful it is that the prayer of our Lord for the visible unity of His people should not yet have been answered in any tolerable measure. I do not think that professing Christians are sufficiently impressed and afflicted by this state of things. They are not only reconciled to it, but often compare it to the varied colours of the rainbow, adding, by variety, to the beauty of the Church. This is a fatal mistake. It is disfigurement, not loveliness, that is much to be deplored, and we ought to do all we can to remove it. All cannot be right. There must be much error afloat in these diversities. I have often reflected upon these things. One morning, at my private devotions, I was much led out in prayer on this subject, and a suggestion came forcibly to my mind to do something to aft’ect a union of Christians in some visible bond. I rose from my knees and sketched out a rough draft of a schenjp of union. The May meeting of the Congregational Union soon followed. At that meeting I called the attention of the brethren present to the subject before thom. Indeed, this was my chief object in going to the meeting.

It was at the Annual Assembly of the Congregational Union, EJitc ml. held in London in May 1S42, and in seconding a resolution of fraternal welcome -to Christian brethren from Berlin, Canada, Van Diemen’s Land, Scotland, and Yales, who were present in the Assembly, that Mr James developed his scheme. He said, —

“Though pressed for time, I cannot sit do%vn without disburdening my heart on a subject which has induced me to leave the privacy from which I rarely emerge, and perhaps shall emerge more rarely stdL It is this, — the Union has done much, but it may do more, in my opinion, notwithstanding the diA-ided and distracted state of the Protestant Evangelical body. There is, in spite of the bigotry, prejudice, virulence, and hostility which is manifested in every direction, an under-current flowing, a yearning for more extensive union. Who could listen to the short paragraph from the letter of Dr Chalmers without feeUng that there was there manifested a desire for union ] And is it not in the power of this Union to bring about, by God’s blessing, a Prctestant

LIFE OF JOHN ANGELL JAMES.

Evangelical Union of the whole body of Christ’s faithful followers, who have, at any rate, adopted the Voluntary principle 1 In my judgment, the time is come when such a union may be attempted; and I know of no body that could attempt it with more rational hopes of success than that which is now assembled. Is it not the reproach of Christianity, of Protestantism, and of our own body in connexion vnth. other sections of the Christian Church, that we are so divided, that there is no recognition of one another as Christian brethren 1 It appears to me that we have it in our power to raise up a defence against Infidelity, Popery, Puseyism, and Plymouth-brethrenism, by bringing about a union of all Protestant bodies of Christians holding the Voluntary principle. How many are there who would unite, if for nothing else, upon the basis of a simple mutual recognition! How many are there who would rejoice to acknowledge others holding great leading sentiments, and to be acknowledged by them as brethren in Jesus Christ! Let the imagination only dwell upon the scene presented by a meeting in Exeter Hall, where certain great principles of Protestant and Evangelical reUgion should be acknowledged as the basis of union, all who held those principles recognising each other as brethren. Let six ministers of different denominations address that meeting, each following his address with a prayer. Let the members of various churches be invited to attend such a meeting; and let us exhibit it to the world as the Union of the Protestant Evangelical bodies of Christians. It would have a power which nothing that had as yet been presented to the world had ever exerted upon the public mind. We should strengthen ourselves and strengthen each other. The work must begin somewhere. Why should it not begin here 1 What materials are there for the formation of such a union 1 Think of our body in England, Scotland, Ireland, and Wales, the Baptist body. Lady Huntingdon’s Connexion, the Wesleyan Methodist Connexion — think of the north of the Tweed, the Secession Church, — shall I speak prophetically and prospectively? — the Voluntaries that are to be, if not aheady Voluntaries to a certain extent, and who, I know, are not unprepared to unite upon such principles as these, if such a union could be brought about. In Ireland you would find the Synod of Ulster, or, at least, many members of it, prepared to unite with you. Think how glorious would be the spectacle of such a union, how great the honour conferred upon any body who should bring about such a convocation! I do not despair of the time coming round when Dr Chalmers himself will again visit this metropolis, not to employ his mighty eloquence against the Voluntary principle, but to vindicate that which he once laboured to depreciate. Let us only carry out the principle of a great Protestant Union; and we may yet have representatives from all bodies of Protestant Christians

THE EVANGELICAL ALLIA^XE.

to be found -nitliin the circle of our own United Empire. I do seriously refer it to the consideration of the brethren of the committee, whether such a convocation be practicable — rlesirable we must all admit it to be — whether it be practicable; and I do submit that at our meeting at Liverpool in the ensuing autumn it shoidd be a subject of grave and serious consideration.”

After the meeting, Dr Leifchild came to Mr James, and begged him to follow up his proposal, and lay it before the public. Adopting this hint, Mr James wrote the following letter, addressed to the secretaries of the Congregational Union, and had it inserted in the Congregational Magazine for July 1842: —

“PROPOSAL FOR A GENERAL PROTESTANT UNION.

“TO THE SECRETAEIES OF THE COXGEEGATIONAL UNION.

“Deae Bretheen, — You will probably recollect, that, in the few remarks I made at the late meetuig of our body, I gave utterance to an opinion that it was both desii’able and practicable, to form an association, bearing the title which stands at the head of this paper, and for purposes which shall be stated in its contents; and that it is in the power, and would be for the honour of your Committee to attempt it. Owing to the press of business, and the shortness of time, I had no opportunity then to explain and enforce my ldews; and I therefore now avail myself of the columns of our denominational organ of communication, to make you and your readers better acquainted -with the object of my wishes.

“It is unnecessary to dwell at any length on the present divided, and perhaps, I may add, distracted and alienated condition of the great Protestant body; which in fact may be rather represented as a collection of disjecta meinhra, than as a hody; and this remark applies “nith truth to the various communities which have separated from the two national Establishments, in their relation to each other, as well as in their relation to the churches from which they have alike conscientiously seceded. Holding in common, both as Christians and as Protestants, all fundamental doctrines, how little intercourse or visible communion do they hold with each other? Nay, is there at the present moment any mutual, public, palpable recognition of each other, as brethren in Christ,’ and as members one of another? Is not each section shut up -nithin itself, and separated from all others, almost as entirely as so many isolated and independent, though, perhaps, friendly States, each with its local government, but the whole without any confederation for defence against common foes? Thus neglecting and

LIFE OF JOHN ANGELL JAMES.

forgetting our Lord’s prayer for the unity of His Cliurcli; allowing the spirit of sectarianism, with its attendant evils, to go on growing unchecked; rejecting a means of strengthening the whole; and furnishing to the foes around a vantage-gi’ound for assailing all. It would be needless to dilate on the sagacity of our common enemies, in perceiving this our weak point, or on their skill in avaihng themselves of it, in strengthening themselves, and attacking us. InhdeLs, Papists, Puseyitcs, and last, though in some respects not least, the Plymouth Brethren, assail us -with, the charge of sectarianism. We are insultingly taunted with the sneer of ‘a house divided against itself,’ and the asseveration that we are so unlike and so hostile, such bigots for division, so infected with jealousy and the odium theologicum, that we cannot unite; and have carried our Protestantism so far, as not only to abjure the notion of unity, but even the wish for it. ‘The Brethren ’ are busy and successful in plying against us the assertion, that we have all of us lost both ’ the outward and visible sign of brotherhood and the inward and spiritual grace,’ though they are themselves as sectarian a body, without its name, as any in existence.

“How desirable, then, at all times, and especially now, the project of doing something for wiping out this stain and rolling away this reproach, and proving by some public demonstration, that we are, if not perfectly of one mind, yet of one heart; and that though we inhabit sepai-ate dwellings, each being regulated by its own independent and uncontrolled domestic economy, we form one municipal corporation, and live in all the confidence and kind offices of good neighbourhood. What an argument would it snatch from our quadruple foes, if we could be seen by the world united by any legitimate bond, if it went, and possibly it could yet go no further, than to acknowledge our members as brethren, and our pastors as ministers of Christ, who recognise and love each other for the truth’s sake that dwelleth in us 1 Is it not 230ssible to exhibit in beautiful reality a union founded on the aphorism of Father Paul, which has been so often repeated on platforms to grace a syeech at a Bible meeting, and so seldom remembered afterwards 1 — ‘In things essential, unity; in things indifferent, liberty, and in all things charity.’

“Of course, whatever union is brought about, it must be without compromise. We cannot enter into any fellowship with persons of other sentiments, by sacrificing our own. The wisdom that cometh from above is ’ first pure, then peaceable.’ And notwithstanding the present divided state of the Protestant Evangelical body, and the apparent tact and taste for separation, is there no yearning after union 1 No voices sounding abroad over our separate camps the inquiry, * Why cannot we be one?’ No Noahs sending forth the dove over the troubled waters to search for the olive branch 1 Are not the Christian elements in many, very many bosoms, rising into the ascendant above those of a sectarian nature 1 Are there not some upon the watch-tower in silent meditation, and holy observation, looking out upon the dark and stormy horizon to see from what quarter the signs of light and peace ■vall shew themselves 1 I am sure there are many.

“To such, my honoured brethren, I submit through you, the following scheme for consideration and discussion: —

“NAME — PROTESTANT EVANGELICAL UNION.
” PUEPOSE AND OBJECT OF THE UNION.

“If at present it could proceed no further, the mutual recognition as brethren in Christ of all who agree to the principles hereafter stated; and as ministers of Christ, all godly men, who hold and preach these principles, by whatever forms of ordination they may have been introduced to their office.

“principles of union to be the BASIS of such recognition.” 1. General and Protestant Principles —

“The inspii-ation of the Holy Scriptures of the Old and New Testament.

“The Holy Scriptures are the sole and sufiScient ride of faith in matters of religion, whether relating to doctrine, morals, or worship.

“The indefeasible right, and incumbent duty, of every man to read the Scriptures, and to judge of their meaning, to the exclusion of all authoritative, traditional interpretation whatever.” 2. Theological Principles —

“The Trinity of co-equal persons in the Godhead.

“The atonement of our Lord Jesus Christ by His sacrificial death.

“The doctrine of salvation by grace.

“The justification of the sinner by faith alone.

“The indispensable necessity of regeneration by the work of the Holy Spirit.

“form of recognition. “We acknowledge, as true Christians, and as our brethren in the Lord, all who believe and profess the foregoing principles, however in other matters they may diS”er, and without at the same time expressing our approval of other sentiments, either theological or ecclesiastical, with which these principles may be associated in the case of those that profess them.

“We also acknowledge as true and valid ministers of Christ, those

LIFE OF JOHN ANGELL JAIMES.

who are partakers of apostolic spirit, and are the preachers of apostolic doctrine, by whatever form of ecclesiastical order they may have been introduced into their office.

“We acknowledge it to be equally our duty and our privilege to love as brethren all who are thus united, and all others not united, who agree in the fundamental doctrines of Divine truth; and while we conscientiously adhere to om- distinctive denominational principles, and shall not cease to maintain, defend, and propagate them, we will endeavour no less conscientiously, to check the spirit of sectarianism, and to promote the diffusion of a spirit of charity.

“EXHIBITION AND OPERATION OF THE UNION.” At present, little or nothing can be done in the way of action, and perhaps nothing more than public recognition. For this purpose, let a biennial or triennial meeting be held at Exeter HaU, none to be admitted but accredited members of churches; the meeting to be of a devotional character, four or six ministers of different denominations to deliver an address of a given length, on some subject bearing upon the occasion, and to present a short prayer; and for the sake of enlivening the meeting, let there be a hymn or two sung.

“parties to be ADMITTED TO THE UNION.

“Any that can agree to the basis laid down. The following may be expected: — the whole body of Congregationalists in England, Scotland, Wales, and Ireland — the Baptists — Lady Huntingdon’s Connexion — the Calvinistic Methodists — the United Secession Churches in Scotland and England — the Moravians — perhaps the Synod of Ulster; and should a new secession take place from the Church of Scotland, these also would probably join. Gladly should I see the Wesleyan body in such a union, and the pious clergy of the Churches of England and Scotland.

“general OBSERVATIONS.

“Such, my brethren, is the scheme which I have formed in my own mind, as an object of my heart’s desire. Be it that it is only a vision destined to expire in the imagination in which it was conceived; it is at i any rate an innocent, and to myself, a lovely one. I feel a gratification in having proposed it. I should have been unfaithful to my own convictions, and have repressed the yearnings of my heart and the monitions of my conscience, if I had not laid the project before you and the pubUc, even as I have laid it before God. Could it be accomplished, how would it silence the sneers of infidelity, neutraUse the arguments of Papists, refute the objections of the Plpnouth Brethren, and strengthen and consolidate us all against the arrogant assumptions of the Puseyites.

And -while it would be a defence to us against our foes, what a beneficial influence would it exert upon ourselves. Without weakening our attachment to truth, it would promote in us the spirit of love, and thus prepare us to come eventually to a closer agreement on those points which now separate us. Conceive what an impression M oidd be produced upon the public mind, by such a scene as Exeter HaU would present in this holy fellowship of brethren — the long lost wonder of a united Church would be restored, the echoes of the a-”<nent exclamation woidd be awakened, and thousands of voices would again be heard to s;iy, ‘See how these Christians love one another!’ What a rebuke and refutation, I repeat, would it give to the proud isolation of Puseyism. The public, when they saw this arrogant and mahgnant spirit retiruig -inthin the schools of Oxford, to adopt the ceremonial, and imbibe the intolerance and maledictory exclusiveness of its Roman master, would place in striking and beautiful contrast with it, the brightening and extending charity of other denominations, and in seeing them all come forth to such a noble fellowship of love, would be at no loss to determine who were in possession of the true catholicity.

“And who can tell, if the scheme should be commenced, when and where it would stop, or what the last circle of the -widening undulation woidd touch or embrace? Might it not be hoped, or is it calculating too largely upon the charity of the present age, and anticipating too speedily the glories of the coming ones, to expect that Christians of other countries, to earth’s remotest bounds, would solicit to be admitted into ’ the holy league 1 ‘Shall Papists have a bond of union that crosses mountains, oceans, and continents,’ and which, def jing all barriers of nation, custom, language, and climate, comprehends within its mighty circumference the inhabitants of the poles and the equator, and Protestants make no effort to set up a recognition which shall do the same 1

“^Mlo shall make the trial? Who will contend for the honour of sending abroad the sound of union, and the in’itation to unite, over the discordant elements of the Protestant body ] I propose it to i/ou, my beloved brethren, to commence this work of faith, this labour of love; and may you not only enter upon it, but go through it with the patience of hope. You are the secretaries of a committee and of a body that delight to honour you; whose confidence and affectionate esteem you largely possess; and without wishing or intending any invidious comparison, you have one scribe among you whose heart is so richly ii’iliiied vdth. the spirit of love, whose mind is so skiKul in all its inns and honourable de’ices, and withal, his pen so conversant vdih

iiiLUifluous vocabulary, that it seems as if he were given us for the purpose of canjing on the blessed work of union in this divided world, and almost equally divided Church.

LIFE OF JOHN ANGELL JAMES.

“Confer, then, my brethren, upon the scheme, or any other and better one of a similar kind, for I am zealous only about the general principle, not about the details. It it be practicable, accomplish it: and if not, and we must still give up the hope of seeing the bow of many colours upon the cloud, and of hearing the still small voice succeeding the storm, let us at any rate pray that a wiser, holier, and happier age than our own may soon arrive, when what is impossible to us shall be possible to others, and the prayer of our Lord be answered, ‘Neither pray I for these alone, but for them also which believe on me through their word, that they all may be one, as thou. Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.’ — I remain, dear brethren, your friend and brother,

“J. A. James.

“Edgbaston, May 31, 1842.”

Of this letter he had a number of copies struck off, and addressed them to the principal ministers of the various evangelical denominations, not excepting the evangelical clergy of the Church of England.

The letter attracted general attention, and received many replies, approving generally of the plan. At the adjourned meeting of the Congregational Union, held in Liverpool in the autumn of the same year, the Rev. W. Bevan moved —

“That this assembly would thoughtfully call to mind the %Aill of the Lord Jesus, that His Church should be one, so solemnly expressed in His intercessory prayer for His flock; and the tendency of the true Christian spirit to unite believers in love, notwithstanding differences in sentiment or practice on subordinate points. The meeting would be humbled and afflicted before God, that so little of this fraternal and uniting spirit is at the present time apparent among even real Christians, but that, on the contrary, bitterness, alienation, and strife, have been greatly increased by recent controversies and changes. Yet this meeting would express the conviction that more of the true Christian spirit exists than appears, and great pleasure that the subject of union among evangelical Protestants has been of late pubUcly discussed; and the meeting would recommend this deeply-interesting subject to the consideration and prayers of all the churches and pastors of this Union, affectionately advising them to promote, with the utmost cordiaUty and vigour, any practicable proposal for harmonising and uniting movements among Protestant evangelical Christians of all denominations.”

In support of this resolution, Mr James made a speech of some length, of which the following extract contains the most important passage: —

“In the first place, I would state that the project which has been laid by myself before the public through the medium of the secretaries of the union, is not my own. My esteemed friend, Mr Fletcher, had the thought in his mind before it came to me. I take no credit to myself, either for desiiing union, or for sagacity in discerning the best means to promote it. Should it be, however, through my humble instrumentality any progress should be made towards an object, the consummation of which we all so devoutly wish, I shall be thankful to God, and I am quite sure my brethren around me will be equally thankfuL It does occur to me as somewhat strildng that our body, which has been represented, reviled, and held up to public obloquy as the most schismatical of schismatics, should be the first pubhcly to hold forth the olive-branch of peace, and to stretch out to the whole Christian world the hand of fraternisation; and it is somewhat striking too, that from the very meeting at which we are assembled primarily for the promotion of our own distinctive and denominational principles, there should go forth a scheme for a general union of Protestant bodies of Christians. Here is a plain demonstration, not merely to ourselves, we do not need it, but to the world, that Independency does not necessarily contain in it the germ of all that is discordant and dissevering, that it does not separate us from the whole body of Chiistians, and draw us into our particular section of the Church, there to work by ourselves, and against all others. So that it appears to me, that if anything practicable could be adopted by this meeting, it would have a blessed efi’ect even as regards the character of the denomination to which we belong. Now, sir, in the drawing up of the scheme which has been referred to, I was guided by one or two principles. First, there must be no compromise. We cannot for the sake of union and I peace sacrifice truth. The basis, whatever it be, on which we unite, [ must be strictly evangelical. No union of Protestants can be founded i on any other basis.

“In the next place, it struck me, that if we aimed at anything, it I must be, not what we desired, but what we are most likely to secure, I and that by attempting too much we should fail in everything. I I agree with my friend Dr Fletcher, that at present we can hope for i nothing but a demonstration of union, which in fact does already I exist, though it is not sufficiently apparent. I want union to come up ► from beneath that load (shall I call it?) of prejudice, or ignorance, or whatever it be that keeps us from each other; I want the world to see

LIFE OF JOHN ANGELL JAMES.

that there is a tie wMcli binds us together. I go further than Mr Massie. It is not enough that there should be simultaneous prayer for the outpouring of the Spirit upon the Church and upon the world. “We want something that the world should be able to take up, and to look at, something which should induce it to exclaim, ‘See how these Christians love one another!’ This can only be secured, I think, in some such manner as that which I have proposed. What it may lead to, it is impossible at this present moment to conjecture. Let us first acknowledge each other as brethren, then let us act together as brethren; but till the acknowledgment be made that we are one in all the fundamentals of Christianity, we shall not be prepared to act together. Action must follow recognition. I go for no society. There have been Protestant unions of all kinds, which have done very little good, either to Protestantism, or that which is of still greater consequence, to evangelical religion. Therefore I go for no subscription, no society, but simply for a demonstration. That, I suppose, we are all prepared to make, and I am quite sure that the effect of making it woidd be exceedingly beneficial. Perhaps it would be interesting to all present to know what have been the impressions which that letter has produced, and what the feeHngs which it has called forth. First, let me speak of Ireland. I received a letter from a minister connected ^^ith the Synod of Ulster, haiUng the scheme with deUght, and saydng in effect, ‘We are prepared in the Synod of Ulster to uphold the scheme, and go with you.’ In Belfast there is a newspaper published called The Banner of Ulster. In that paper the scheme was published at full length, and it was accompanied by a long and able comment from the pen of our brother, Mr Godkin. He has also addressed a letter to the Congregational Magazine, suggesting a plan of union. In addition to that a letter has been addressed to myself personally by another esteemed member of the Sjoiod of Ulster, also haiUng the scheme. This morning, since I have been in this room, I have received a letter from another gentleman in that country, expressive of similar sentiments. This shews the state of mind, at least of the Presbyterian body, in Ireland in relation to this question. From Scotland I have received a letter from a member of the Secession Church, hailing the scheme; and the writer expresses his conviction that that body would gladly join any movement for the demonstration of opinion. From Wales I have received a letter from a gentleman connected with the Calvinistic Methodists, urging me to go down to the meeting of their Association, and assuring me that that body would co-operate in the proposed union. I have also received many letters from members of my own denomination, approving the scheme. Now, sir, I have nothing farther to say upon the subject. The scheme is in the letter; it is simple, as it strikes me, practicable, and I am sure if it could be accomplished the most blessed effects would result from it. The movement must originate somewhere. Shall it not originate with the body among whom the thought was first cherished? Somebody must begin in every good work. I would recommend that our friends the secretaries should correspond with other religious bodies upon the subject, that we may not appear to claim all the merits of the proposal for ourselves. Might there not be a conference of the representatives of different religious bodies in Loudon for the purpose of forwarding the object? My proposal does not extend merely to the mind of individuals, but to the mind of bodies; and my first object would be to induce public bodies to declare their adhesion to the scheme. I do not, of course, expect that the Church of England as a body,

whatever may be the feelings of many of its members, will look with a friendly eye upon the movement; but with the exception of the Church of England, I think nearly all the great bodies of Christians will heartUy co-operate. I really believe that the Methodist Societies will be induced to come into the scheme. In a conversation which I had not long since with an excellent Methodist brother, he expressed his regret that the scheme had not been proposed earHer, in order that it might have been brought before the meeting of Conference. Under all the circumstances I think the scheme is accomplished, and if canied to a conclusion, I feel certain that it will be beneficial, not only to us as a denomination, but to the whole of the Protestant body, preparing it for that which its prospects and hopes require.”

He subsequently moved, —

“That in order to carry the foregoing resolution into effect, this meeting urgently recommends the Committee of the Union without delay to correspond with various religious bodies and churches in the United Kingdom and elsewhere, in order to ascertain their views of the desirableness and practicability of obtaining a general, united manifestation of attachment to the general principles of Protestantism.’’

To return to the Autobiography.

On the first day of the year 1843, Dr Leifcbild convened aAutobiomeeting for Christian union in Craven Chapel, at which four’^^’^’^’^^ addresses were delivered, and prayer presented, by ministers of various denominations. This meeting was characterised by the most cordial feelings of the true brotherhood of Christ, and it was evident that the subject of union had taken hold of many Christian hearts.

LIFE OF JOHN ANGELL JAMES.

Autoi)io- Hitherto, the subject of my proposal had continued in the hands oi.ip in-a. y secretaries of the Congregational Union. Early in the year 1843, they called a meeting of Christians of various denominations in the Centenary Hall of the Wesleyan Body, where they formally resigned the subject to a committee then appointed, which, in furtherance of its commission, convened a public meeting in Exeter Hall, in June following. Never before, or since, was such an assemblage convened in that building. Refusing to take the responsibility of soliciting or denyuig applications, tickets were granted to all who requested them, and eleven thousand were distributed. The crowd was so great that people’s clothes were in many cases torn from their backs. On this occasion, the speakers were — Drs Alder (Wesleyan), Cox (Baptist), Harris (Independent), Messrs James (Independent), Hamilton (Presbyterian), Noel (Episcopalian), Isaac Taylor (Episcopalian). This was a great meeting, but, after all, it was not a business meeting. “It stood forth,” says Dr King, “as a mighty fact, a majestic rock, but equally isolated as imposing, and forming no part of a mountain chain.” Resolutions, approving of Christian union, were passed, but no organism was formed, no plan for further action submitted. Here it seemed as if the scheme would stop with this magnificent demonstration of Christian recognition. Just about this time, a meeting was held in Edinburgh, on July 1843, to celebrate the bicentenary of the Westminister Assembly.

Editorial. In reference to this meeting, Dr King writes,* —

“The immediate object of the commemoration was calculated to associate only Presbyterians. It was attended, however, by evangelical Christians of various denominations, who were attracted to it by a natural curiosity to witness the large though sectional demonstration; or who, differing from the Westminster divines on subordinate points, agreed with them in essential doctrines, and venerating their memory, were desirous to give honour to whom honour was due. Happily nothing occurred to wound the feeUngs of such parties — to incense the members of any Christian communion. A delightful harmony characterised all the meetings. Becoming sentiments of respect were expressed for Puritans of the seventeenth century not Presbyterians, as

* In his letter to the Editor.

TtlE EVANGELICAL ALLIANCE. well as for CongregationaUst churches of oui- own day. Even the eulogies which were passed on Presbyterian church-government were temperate, breathing a candid catholic spirit, and tending to heal rather than aggravate divisions. The animus manifested has evident and important relations to union; and how pleasing to mark such an improved temper in our times, to note the unmistakable progress of Christian charity.

“The late Professor Balmer was one of the speakers at the bicentenary meeting. He had not been engaged to deliver any address, but being present, was urged and induced to make some observations. The topics belonging to the occasion were not new to him; all questions bearing on spiritual and ecclesiastical concord he had long and earnestly pondered, and he delighted his audience with valuable thoughts from the rich stores of his reading and reflection, clothed in graceful though extemporaneous language, and breathing enlightened benevolence with ardent piety.

“Dr Balmer, no doubt, regarded this incidental service as imiiuportant, and anticipated from it no great results. But ministers never know when the seed sown shall produce fruit, nor where the harvest shall be most abundant. The esteemed Professor was hstened to with much interest by the audience generally. Some expository remarks which he made on Phil, iii 15, 16, particularly impressed one of his hearers, John Henderson, Esq. of Park, as presenting the duty and benefits of Christian union in a most striking and persuasive light. Yet it was not the exposition, hut the passage expounded which produced the effect; and however eloquent any appeals may be they are not likely to be greatly useful further than they are scriptural, and the just account of their success is, that ’ the word of the Lord has free course, and is glorified.’ To the impression so made on Mr Henderson’s mind the AlUance dates its origin. He not only proceeded at once to take steps for the promotion of union, which resulted in the AlUance, but he has tendered to the cause ever since the aid of his felicitous discretion, practical efficiency, and munificent generosity, without which the most sagacious plans and the most fervent oratory might have perished with their utterance. It gratifies me that I have cause to speak of Mr Henderson in a contribution regarding Mr James, because they were most attached friends and fellow-workers; and nothing drew out more their friendship and fellowship than the joint promotion of the visible and cordial unity of the Church.

“Mr Henderson puqjosed, in the first instance, to ofler a prize for the best essay on Christian union, having the passage in Philippians for its text or motto. The time requisite, however, for writing and afterwards examining the competing essays must have occasioned undesir-LIFE OF JOHN ANGELL JAMES.

able delay. A single successful essayist also, with whatever abihty ho might write, could not alone exemplify the union which he inculcated. I suggested to Mr Henderson that he might apply to ministers of different denominations to produce the desired publication jointly. By exeouting this work in concert they would so far cany into effect what they proposed, and would happily exemplify the union of which they expounded the nature and obligations. This suggestion was adopted. In 1845 were published in one volume, ‘The Essays on Christian Union,’ by eight authors, of whom only two survive — the rest, -with the publisher, are fallen asleep. Dr Chalmers, when solicited to furnish one of the essays, said to me, ‘This is a praiseworthy scheme; Mr Henderson is highly to be commended for his generous endeavours to promote harmony among us. At the same time, the question as respects your particular denomination and ours should not be one of co-operation but of incorporation. There is sin in our separation, — I say there is sin in our separation. I cannot suppose Paul to be here and to approve of our disseverance. The differences between us are so many straws, and I would consider it an honour ’ (emphatically suiting his action to the sentiment) ’ to gather them up and cast them into the fire.’

“Mr James of Bii-mingham was among the first mentioned as one of the most desirable writers to be secured for the contemplated pubhcation. His name was a household word throughout Christian society. It had become thus widely known and beloved by his excellent treatises, all teaching the doctrine and imbued with the spirit of ’ the common salvation.’ What he wrote he lived. In all his personal bearing and social intercourse he magnified his office, — reflecting its greatness and its goodness in his deportment, loving all who loved his Master, beaming benevolence around him, and amid all incitements to contention striving to keep the unity of the Spirit in the bond of peace. Such a man, wherever he walks, treads down bigotry and intolerance His simple presence in society is an antidote to its feuds. He cheers good wherever he finds it, making all philanthropists feel that he is one of them; and no party spirit in a rival sect can be so extreme as not to look with deference on such a minister and on the ecclesiastical association honoured with such ministers.

“Besides, Mr James had taken active measures to advance the peace of Jerusalem. He had originated a proposal for a Union of EvangeHcal Protestants, to advance Protestant objects, as well as for mutual recognition. He had submitted his scheme to his brethren at the metropolitan meeting of the Congregational Union in 1842, and also published a letter in the Congregational Magazine, which was afterwards sent in the form of a circular to leading ministers of various evangelical denominations. These are a sample of Mr James’s active efforts to

THE E’ ANGELICAL ALLIANCE.

promote union; and I might easily shew, if space permitted, that though they had not caused any formal and permanent organisation to be framed, they were yet greatly influential, and led to numerous and valuable residts.

“His well-known modesty induced a conviction that if he were asked in writing to prepare an essay he would very probably decline; and having once committed himself to refusal, might be less easily persuaded to comply. By the advice of Mr Henderson, I therefore went south to urge on him this service, and to deliberate with him on the general subject in all its phases. Long he pleaded excuse and Alithstood entreaty, naming dozens of ministers whom lie pronounced more competent than himself for the duty in question. At last, however, he yielded to importunity and gave his consent. His essay is admirable in itself, and proved more important than any of the rest in respect to its issues. There was appended to it a proposition transmitted by the Rev. Dr Patton of New York, ’ to call a convention of delegates from all evangelical churches to meet in London for the purpose of setting forth the great essential truths in which they were agreed.’

“Mr Henderson was very solicitous that this idea should not fall to the ground, the more so that it met with extensive favour and eUcited many expressions of desire to see it carried into efifect. But how was it to be realised? How was it to receive shape and be set in motion 1 ‘Who was to be the world’s convener,’ I have said elsewhere, ’ and take upon MmseK the consequences and responsibilities of associating in this cause the ends of the earth? The object shone before the friends of union like the sun and mo,on: but like these great lights, it appeared from want of a pathway to be lamentably inaccessible.’” *

“This volume,” -writes Mr James in his Autobiography,” of course, kept the subject before the public mind. Scotland was much moved by it, and the Congregational Union, at its autumnal meeting at Leeds in October 184i3, passed resolutions, f moved by

* Historical Sketch of the Evangelical Alliance, p. 13.

f” 1. That the meeting recognises with gi-eat joy, in the meeting for Christian Union held in Exeter Hall, on the first of June last, and in those held in Edinburgh in July last, for celebrating the Bicentenary of the Meeting of the Westminster Assembly of Divines, as now reported, renewed proofs of the essential unity of the evangelical churches of the Protestant Reformation; as well as of an evidently growing disposition among the various denominations to cultivate the h«nnony and co-operation so urgently required for maintaining the great Protesfcuat cause in these remarkable times.

“2. That this meeting hopes to see the cause, thus auspiciously commenced, carried forward on a wider range, and to more practical results; and the meeting

LIFE OF JOHN ANGELL JAMES.

me, still more warmly approving the principles of Christian miion, and expressing a desire for a representative meeting of delegates from all parts of the world.”

The difficulty, however, as Dr King’s letter has stated, was to determine by whom the great convention should be called. Dr King proceeds to say, —

“In pondering the subject, I came to the conclusion that a preliminary conference on a smaller scale was indispensable, and that a smaller meeting must prepare for the greater. This impression I communicated to Mr James. He agreed with it; but represented that the state of parties in England did not allow them to take the initiative, and therefore the first move must be made in Scotland. I then suggested that the invitation might issue from Scotland, but be addressed to brethren in England, and might point to some English provincial town as the place of rendezvous. After much and varied consultation, in which distinguished men of various religious bodies in Scotland took an earnest part, this plan was adopted, and Liverpool was selected as the scene of our assembUng. Having proposed the letter of invitation, I was appointed to write it; and after it had obtained the sanction of Scottish friends and of Mr James and others in England, it was published with a goodly list of signatures, and distributed generally over the kingdom.

“Scarcely had this manifesto appeared when serious difficulties arose and many objections were started. Not a few hinted that obstructions were insurmountable, and that the enterprise must be abandoned. Some on their way to Liverpool stopped short in the journey, and returned home. On the very eve of the meeting in the Music Hall all was uncertainty and speculation as to the number who would attend, the course they would adopt, and the temper and efi’ect of their dehberations. Anticipations incbned mostly to the side of terror. I remember well how apprehensive Mr James was, and with what tremulous emotion he depicted the danger of widening the breaches we were seeking to close. Fears fled before facts. The conference began with cordial salutations, and ended with exulting joy. And no one who was there can forget the manifested delight of such men as Mr James,

feels a full persuasion that the churches and pastors of the Congregational Union of England and Wales will be prepared to sustain and assist in a general convention of delegates from evangelical churches in various parts of the world, for united counsel and action in defence of the essential truths and principles common to them all, whenever Providence may prepare the way for so important a movement, or in any other less extended movements of a similar character and design.” over the attainment of long-cherislied aspirations, — friend hailing friend in evangelical jubUee, and proving in its richest terrestrial fruition the Imniry of love!”

Mr James’s own remembrances of the Liverpool Conference
were not less happy. He says: —

Never had there been such a meeting in the history of Christi- Autobioanity. For the first time since the Church had been divided into srapiiicai. sects, did these sects agree to rise above, without abandoning, their peculiarities, and recognise each other by the one original name of the disciples of the Saviour, and merge all designations in that of Christian. Two hundred ministers and laymen came together from all parts of England, and Scotland, and Ireland, and some from the mountains of Wales. We knew not what we were to do, but we went with the desire of union in our hearts. I recollect that in the railway carriage in which I travelled to Liverpool were five other brethren, who, with myself, started the question, “What are we going to do?” None of us could answer the inquiry. Perhaps to wi-angle over our Shibboleths and Sibboleths, and place ourselves wider apart by the very attempt to come together. Perhaps to demonstrate that God is able to do above all we can ask, or even think. As we met, the first thing was to pray. As the acknowledged originator and proposer of the scheme of union in England, I was most unexpectedly called to occupy the chair, and preside over the meeting. I endeavoured, but in vain, to excuse myself, as I was totally unprepared with any address. I opened the meeting with a few sentences to the following effect: —

“Beloved and honoured Brethren, — Called most unexpectedly to myself to occupy a situation of which I am utterly unworthy, and to which I am no less unequal, I cast myself upon your candour to bear with my feebleness in the discharge of its sacred and momentous duties. It is impossible for me to forget the responsibilities I have incurred in consenting to take the chair on this occasion. In every chorus of human voices, the harmony depends upon the key-note being rightly struck; that note I am now appointed to give — and it is love. The concord of the meetings which we have in prospect, and of which this is the introductory one, can be maintained only by remembering the

LIFE OF JOHN ANGELL JAMES.

apostolic injunction, ’ forbearing one another in love.’ Composed as the meeting is of brethren of so many branches of the Christian Church, and therefore differing from each other in so many minor points, and assembled to consider how far it is practicable to devise any scheme of union that shall comprehend us all, we shall do right in first approaching together the throne of Him who is Ught and love to invoke in prayer His own blessed Spirit upon us. Union in prayer prepares for union in everything else that is holy and good, and we never approach so near to each other as when we draw near together to the common centre of our union. A new scene in the history of the Christian Church now presents itself to us; may we have grace so to conduct ourselves in passing through it as to raise the ancient admiration from those who shall hear of our proceedings: ‘See how these Christians love one another! ‘”

Autobio- These few brief remarks, through God’s grace, had their approgiaphical. pj,jgj.g gQ-ggi; Tears sunk, hopes rose before the magic power of that one word “Love.” We felt as if we were one, and as if we were now prepared to shew our oneness to the world. The subsequent meetings were of the most thrilling and of the most intense interest. It seemed as if the reign of truth, love, and peace were really begun. We seemed reminded of the day of Pentecost, for though we saw no tongues of fire on each other’s heads, our countenances were irradiated with a smile that looked like a reflection of the light of God’s own countenance. What strains of fervent charity flowed from every lip that spake, and were meant by those that sat in silence. All hearts were fused by a celestial fire into a commingled stream of holy love. There was no artificial rhetoric; all that was said was the eloquence of sacred feeling. There was one scene which those who witnessed it can never forget, no, not in heaven. The difficult and delicate question came up, “On what basis of doctrine shall we found our imion?” Just think of nearly twenty different denominations asking such a question. We all felt a transient doubt, a momentary trepidation. We felt we had now reached what might prove a rock on which we should split. Is it possible, we asked, we can agree upon any basis? Can we draw up articles of union and peace without any compromise of individual opinion? The trial was made. A large sub-committee was appointed to sit and draw up

THE EVA^’GELICAL ALLIANCE.

the creed and confession of the Alliance — a designation which, Autobioafter much discussion, had been agreed upon for the association. ^^^’“‘^’’’^ They were to sit in the afternoon, and bring up their report in the evening. “We met, we feared, we prayed. Difficulties were found in the way of satisfying all parties. Doctrines were first to be decided upon, — what, how many, or how few; their terminology, or the very words in which these doctrines should be expressed. We saw the time going on, and we could not produce on all points consentaneousness of opinion. Anxious fears took possession of many hearts. “We had come within a quarter of an hour of the time when we were to meet the general committee, and we were not yet agreed. The time had expired, and the larger body were in convocation waiting anxiously for our report. Silent prayers from every heart went up doubtless to God for the Spirit of wisdom and revelation. “Within the next quarter of an hour these prayers were answered — the coveted harmony of minds was produced — all agreed — all was satisfied, and the doctrinal basis was adopted, which was to be presented to the general body. A feeling of wonder, love, and gratitude filled every heart. They returned to the general body, which was anxiously waiting, and somewhat fearing. An awful silence pervaded the assembly while the report of the sub-committee was read. It was declared that the sub-committee had been imanimous in their judgment of the articles and expressions then submitted. Still the basis had to pass the ordeal of examination and adoption by the whole assembly. Discussion commenced, but did not last long. There was no disposition to captiousness. There were no hair-splitting divines whom no tenninology could sati-sfy but that which is supplied from their own theology.

The question that the report brought up by the sub-committee ’ “uld be adopted as the basis of the Alliance, was carried unaniuply. A burst of rapturous feeling followed which it is impos- piiple to describe. Some clapped their hands, some shouted, some I’uvst into tears, all seemed enraptured. “Why this gush of emotion? It had been predicted that men of nearly twenty denominations could never agree on a doctrinal basis; it was impossible;

LIFE OF JOHN ANGELL JAMES.

Autobio they could meet only to quarrel. This prophecy was now falsified.

giap cd. accomplished fact now that they could agree, that union

without compromise was not only a possibility, but a reality.

Thus, with some other meetings and matters, terminated the meeting at Liverpool, at which the Alliance was formed. We returned to our homes, exclaiming, “What has God wrought!” Other meetings were subsequently held in Birmingham in 1 846, and subsequently in Manchester, and other places, when, at length, it was proposed to hold a great assembly in London, at which delegates should be present from all parts of the world favourable to the cause. For hitherto it had been rather an English Alliance than a general one of the Christian world. A correspondence had been opened with the brethren in the United States, who approved of the scheme, and promised to attend a general meeting in London. This was accordingly held in London, in August 1846, in Freemasons’ Hall. Never had there been such an assembly convened before.

“There,” says Dr Massie, in his History of the Alliance, “were the associations of the Reformed and Lutheran Churches of the continent of Europe, of cities and countries most distinguished in history, and honoured for their ecclesiastical annals in their religious celebrity, The mountains of Switzerland, the valleys of France, the plains of Germany, sent forth their choicest heralds”; Nismes, Lyons, Montauban, Paris, Berlin, Frankfort, Basle, Geneva, Lausanne, Halle, Erfurt, Wurtemberg, and Leipzic, were represented by their honoured sons and faithful leaders. The Rhine and the Elbe, the Danube, the Saone, and the Seine, poured in as tributaries, with the Hudson and the St Lawrence, the Ohio and Mississippi, with African and Asiatic streams, to swell the confluent well of consecrated affection and wisdom. From these, and other localities far apart and secluded, did the thousand members of the Conference travel; some of them five thousand miles, and many of them through difficulties, and dangers, and privations calculated to try the constancy of love and the strength of faith. There, in that conference, were the Tholucks and the Monods, the Buxtons and the Bairds, the Buntings and the Beaumonts, the Buchanans and the Cuiiuingliams, the Noels and the Bickersteths, the Cummings Autobioand the M’Leods, the leaders and heads of the people, whether ^p”^’ their tribes or of their hundreds, and all seemed united in fervent and devout expectation that God would bless them, and make them a blessing, and that from this day forth He would bless the whole house of Israel At that conference the meetings were surpassingly interesting. In different rooms the praises of God were sung in English, German, and French, and tended to remind us of the day of Pentecost, when every one heard in his own tongue the wonderful works of God. The harmony, however, was a little disturbed by the difficulties which arose with our American brethren on the subject of slavery — difficidties which were never finally overcome, and which proved fatal to the cause of the Alliance in the United States. The plan of a general alliance was then adopted, on the basis agreed to at Liverpool.

Such was the commencement of the Evangelical Alliance, and these were its palmy days. What might not have been looked for from such a beginning? Alas, alas! that the fond hopes and bright visions thus raised, shoidd be doomed to disappointment! Its first days were its best. It seems to have come too soon. The Christian Church was not prepared for it. Sectarianism on the one side, and ecclesiastical bigotry on the other, were, and still are, too rife for its extensive success. Its seed, like that of the kingdom, fell among thorns — the thorns of religious controversy. It found favour neither with Churchmen nor Dissenters, and from that time to the present has been continually losing ground. It committed two faults at fii-st. It aimed to take the public mind by a C02ip de main, instead of by more progressive steps. It began with a blaze instead of a spark. Had a few like-minded men first met, and consulted, and prayed, and worked together quietly and secretly, ti-usting to God and the goodness of their cause, and commending it to others by its operations and its fruits, it woidd, perhaps, have succeeded better. Too much publicity was given to it at once. The plant should have been nurtured in the shade, before it was exposed to the full blaze and ardonr of the noontide sun of publicity. Then it was far too expensive in 2d

LIFE OF JOHN ANGELL JA5IES.

Autobio- its procedure. It was reckless of expense in the way of printing

graphical.

and other matters. And it began on too refined a principle of action. The cry was, “We do not want to become a society. We unite for union’s sake.” This was too ethereal, too sublimated. It was called a Do-nothing Society. Before its formation, whQe the correspondence was going on with Scotland, I entreated our friends there to take up the continent of Europe as its object, — to seek the diffusion of evangelical principles, both among Papists and Rationalists there. I brought forward the same proposal after it was formed — but it was disregarded. At length, however, in one way or other, the continent is its chief object, especially in its attempts to gain for it the precious boon of religious liberty.

Editorial. This chapter cannot be better closed than with the following sentences from Dr King’s letter: —

“Mr James’s interest in the alliance was consistently sustained. He rejoiced to attend its meetings as long as he was able; and effectually contributed, by his advice in private and his eloquence in public, to its permanence and prosperity.

“And now he is gone — gone, and yet not gone — dead, yet speaking. He Uves, and will live in his influence. As it has extended from land to land, so will it from age to age; and children’s children will respond to his exhortations in deeds of beneficence and songs of salvation. May he live in our zealous imitation, as well as loving remembrance of his excellences; and following him in faith and patience to the inheritance of the promises, may we meet at last where Christian union is perfected, and all distinctions are merged in a glorious Church, not having spot or wrinkle, or any such thing!”

LETTERS ON THE EVANGELICAL ALLIANCE.

TO THE REV. DR PATTON.

“Edgbaston, June 27, 1 843.” My dear Brother Patton, — In your letter of 28th March you say I am in your debt at least two letters; surely this must be a mistake. I am confident that I have written to you, whether my epistle has reached you or not. Your piece of music has come to hand, but I have not yet heard it played, and therefore cannot give any opinion of its merit. Anything that can meet, rebuke, and bring into ridicule or contempt the arrogance of Prelacy is entitled to pubUc countenance, provided it be a legitimate mode of warfare, and there is nothing unlawful in music, and therefore I am very willing to tune and to turn all the pianofortes in existence against this proud and domineering spirit. I am not at all surprised at the alarm, or at any rate anxiety, which the present efforts of Romanism and Puseyism are making in your coimtry. It is not only Protestantism but Republicanism that is threatened by these twin systems of mischief. I do not think your constitution would or could remain unchanged if Popery or Prelacy in any form were to gain the ascendancy. The genius of a democracy does not suit the priestly domination of Rome or Oxford; and all your senators ought to be alive to this, and all your people too. Still it is not by the Orange mobs of PMladelpMa that Popery can be arrested. Such outrageous violence as was manifested in that city rather helps than hinders the cause of the ’ man of sin,’ by turning public sj-mpathy towards the cause. Your proposal of a Protestant convention came to hand just at the right time. You are aware of the movements that have been made in this country for bringing about a visible union among all evangelical Protestants, which originated in a paper I published in our Congregational Magazine. The subject has been taken up m Scotland by the different bodies, or rather I should say by a few of the ministers of the different bodies — Drs Chalmers, Candlish, Wardlaw, and some others, who, at the suggestion and expense of a wealthy individual, are about to publish a volume of essays, each taking a branch of the subject, and sending it out in his own name. I have written one of the essays, and shall print a long extract of your letter in the form of an appended note to my piece; thus I shall make your proposal known through the length and breadth of the United Kingdoms, and bring it for consideration fully and fairly before the public. The subject is not quite new; one of our most able and influential ministers and myself have talked it over, and, indeed, I think he regretted that we had not tried the scheme rather than the meeting we held at Exeter Hall. It would entail so much expense, time, and labour, that it becomes us to inquire well and calmly into the probable results, and consider whether these would afford an adequate compensation.

“It cannot be questioned that Popery and Pusejdsm are advancing in all parts of the world. Systems that we thought had grown old and effete, are renewing their youth; controversies that we supposed had been settled, are reviving with all the fierceness of polemical war; and elements of mischief which we imagined were extinct have burst into a flame, and are threatening a conflagration. We need not be panic-stricken, but we ought to be serious and on the alert. The absurdities that are coming forth from the Puseyite writers are astounding; and we are ready to ask, Is this really Britain in the nineteenth century of

LIFE OF JOHN ANGELL JAMES.

the Christian era 1 There is a singular conflict of events; the disruption of the Scotch Church presents a singular contrast in the north with the state of tilings in the south. But God reigneth.

“Our body has been made a Little anxious by the rising up in some quarters of a tendency to what is known I believe with you by the designation of self-conversioiiism. I think Finney’s books have done a little harm in this country, and I regret I ever gave a recommendation to his lectures, though what I wrote was as much in the strain of caution as of commendation. The sentiment here that has given uneasiness is a virtual denial of the Spirit’s work in conversion. The Spirit is in the mind, not with it. God brings the sinner under the power of the word, and then the truth converts him; and there is no other influence exerted by the Spirit upon the mind of the converted man than upon that of the unconverted one. Dr “VVardlaw and the Committee of the Scotch Congregational College expelled eleven students lately for this heresy. America gets the blame of this, and by participation we. I who have recommended American theology come in for a share. I do not think it has spread very -widely here, but it is usually connected with revivalism, which makes it seductive and mischievous.

“I wish much to be informed about a Mr Elihu Barritt of Worcester, near Boston, your wonderful blacksmith, whose learnmg is prodigious. I received from him the most extraordinary letter I almost ever read, both in thought and diction. I have sent it to one of our periodicals, and the perusal of it has excited great astonishment in many minds. Please to tell me all about him. I know he is learned, and can read fifty languages; but is he esteemed among you 1 and what is he doing in the way of serving God and man 1 I know also he is an Abolitionist, for his letter is chiefly on slavery. I have lately seen an interesting American, who is the master of your Deaf and Dumb Asylum, brother of Theodore Weld, one of your most vigorous writers. And we have had also in Birmingham, and are to have here again, a Mr Lord, nephew of the Presidout of Dartmouth College, Iccturmg on the IMiddle Ages — a clevcrish man, but though a minister, much more adapted for a lecturer than a preacher. Do you know him? He is, I think, from Boston — a very liberal and philosopJdcal man, but upon the whole, sound. Your friend from Canada, I think it was, by whom you intended to send the numbers of the BiUical Repository, left them behind So I am still wanting them. Did I tell you how it was the ‘Congregational Lectures ’ came to you opened and cut 1 I sent them by Mr Lewis Tappan, who said he should like to read them. I will send you Dr Bedford’s, and also the new forthcoming series by Dr Halley, when an opportunity presents itself. Baird’s book on America is very well written, and is very -well received in this country. And now mny our common Lord bless you and yours. Remember me to your son. I am glad lie is likely to make a useful minister of Jesus Christ.”

TO THE REV. DR PATTON.

“Edgbaston, January 27, 1844.

“My dear Friend and Brother, — I send you herewith

the last volume of ‘Congregational Lectures,’ which you will find an able, scholarlike, and theological discussion of the interminably controverted subject of baptism, by Dr Halley of Manchestci”. I believe there is one volume yet wanting in your set — you told me what it was in one of your letters, and if I do not forget, it was Dr Eedford’s, but I will wait for a confirmation of my recollection before I send it ofl I now allude to another volume which accompanies this, in which you will feel, and have a right to feel, a still deeper interest, — I mean a volume of Essays on Christian Union, of which I have already given you previous notice. The work is attracting attention in this country and Scotland, and will make its subject matter of reflection and discussion. Chalmers and Candlish, the two great leaders in the Disruption of the Scottish Establishment, have not, in their share of the volume, done justice either to their subject or themselves. But your eye and heart will be on your own part of the volume. I am happy to say the idea is attracting attention, as you will see by the extract from the Free Church Magazine which I send. I have within a day or two received a letter from Dr King of Glasgow, the author of one of the Essays, and the manager of the whole affair, who speaks with great delight of the proposal, and is most anxious to know what steps can be taken to carry out the project. All idea of a meeting in the present year must be abandoned. So grand a scheme cannot be precipitated. Men must look at it much, and often — must ponder it deeply, and talk of it with one another, and see their way clearly before they will move. It must be deposited Uke leaven in the public mind, and be allowed time to ferment and permeate the mass. Hasty attempts to accomplish such a plan will be sure to be abortive. I hope it will be taken up by the periodicals on both sides of the Atlantic, and become matter of conversation in the private circles of our ministers. “Whenever it shall assume a practical shape and bearing, great care must be taken in selecting the basis of union. It must be wide cnougli to embrace all evangelical Protestants. Popery in all its shapes and modifications must be the object of our antagonism — not Prelacy. If we take up the latter, we cannot carry Episcopalians with us. Not, indeed, that I expect any disposition on their part, or at least the bulk of them, to confederate. Nor will Protestantism alone, uuassociated

LIFE OP JOHN ANGELL JAMES.

with evangelical sentiments, do; this is too broad, as it -nill include the Socinians of America and England, and the Rationahsts of Germany. It is true, genuine, primitive Protestantism would exclude them, but not modern Protestantism. I think the basis more easily defined than the object. I feel at a loss for something practical A convention that shaE be only declaratory is hardly sufiicient j we want something organised — permanent — aggressive, and yet I know not what. Let us ponder and pray. The ‘Father of Lights ’ may dart a ray of His own wisdom into some mind, that shall illuminate us all. Could you not prepare some resolutions in your General Assembly on the subject 1 You and I are committed in a great measure to it. May God direct us! But oh, how oppressively do I feel my own insufficiency for this, and every other good and especially every great work! What should we do without that assurance, ‘My grace is sufficient for thee! ’

“I am afraid there is a season of stagnation both in America and England as regards revivals. It is a jjretty general complaint here, that there are few conversions. It is especially so with myself. I seem to preach with no results. Few are awakened, and believers, I am afraid, lukewarm and worldly. What is it that hinders the progress of the work? I believe nothing is a greater obstacle both with you and -with, us than politics. What a snare are these to men’s souls; how they engross the mind and /cee;) out religion where it has never entered, and d7-ive it out where it has gained a footing!

“The Puseyite heresy is keeping our EstabKshment in the flames of contention. The surplice controversy is raging furiously! Alas, alas! to see a Church divided, and a nation convulsed about such a trifle, as whether a man shall preach in white hnen or black silk! What little matters will men quarrel about when they leave the great things of God’s truth! It is difficult even to conjecture what the end of the schism win be in the Anghcan Church; and yet I am sorry to say our unestablished denominations are not in a high state of prosperity. The opposition to Dissenters is more fierce than ever. This is sure, of course, to be the consequence of the spread of Tractarianism. Such an overwhelming opposition of property, and rank, and influence is brought to bear against us, that in small tomis and villages, the cause of Nonconformity is almost crushed in many cases. Then we are not agreed among ourselves. Many of us are opposed to a confederation, half religious, and half political, entitled ‘The Anti-Church and State Conference.’ This has had its influence in originating a new periodical, in which moderation is to be arrayed against ultraism. Oh, how much there is to make us long for that world,” ‘Where joy, like heavenly dew distils, And all the air is love! ’

“‘When are you coming over again? For, if we meet, it must be in England, as I shall never visit America.

“My kindest regards to Mrs Fatten and your family. The Lord bless you, and still make you a blessing. — Yours, as ever,

“J. A. James.

“It has occurred to me since I -wrote the foregoing, that a Protestant association, to promote the Protestant cause by the press, in the -way of sending forth reprints of old standard works, and offering premiums for new ones, which should call forth all the talent of the Protestant world in America, Germany, France, and England, and procure translations into vernacular tongues, woidd be a grand object. Think what ten or twenty thousands a-year spent in this way might accomplish, together with the activity and energy which it would call forth. The Papists are seizing the press, and sending forth their ablest works. Let us do the same. The greatest difficulty in such a scheme would be where to fix the executive, and the selection of works; but turn this over in your mind. Do not put anything I have said in print, but start the subject yourself.”