might be improved,-indeed, latterly it has been greatly improved by the unions of the churches. The answer to the first question is most clearly taught in the Scriptures, viz. that pastors were not only vested with authority to govern the churches, but that it is a considerable part of the duty to which they are appointed over the churches. See 1 Tim. iii. 4, 5, "A bishop must be one that ruleth well his own house, for if a man know not how to rule his own house, how shall he take care of the church of God?" Heb. xiii. 7, "Obey them that have the rule over you, who have spoken unto you the word of God." V. 17, "Obey them that have the rule over you, and submit yourselves, for they watch for your souls as they that must give account.” Now, it is quite evident, that the pastors do not assume their proper place in the church, but, in place of their ruling the members, suffer the members to rule them. In the scriptures alluded to, the pastor is stated to be the ruler; and it may be safely said, that without the sanction of the pastor no act of the members is scriptural or correct. The other question does not, perhaps, admit of so clear and decided an answer; yet it would seem pretty clear, that the pastor's authority extends to all regulations respecting the church, to church censures, admission of members, &c., but not to any doctrinal principle. Now, although a pastor is invested with such power, it is by no means to be supposed that he will abuse it by acting in an arbitrary manner; every proper and judicious pastor will consult those members of the church whom he may deem best qualified to give advice; and as in every church there are those who understand the conducting of its affairs, might it not be well for the church to appoint such to counsel and assist the pastor in the rule-suppose the deacons, with one or two members? I am aware that this proposition would, at first view, startle many, as it would sanction the principle of delegation; but if such will examine, they will see that they are themselves, and have ever been, acting on the principle of delegation; and it is this principle which constitutes the acts of a few in a society equally binding on, and as much the act of, the whole, as if every individual member had personally acted in the matter. To prove that the Congregational churches act on this principle, suppose a meeting of the church is called to settle a certain matter, and the church composed of a hundred members, and only twenty or thirty meet, their act is binding on the whole; but even suppose the whole meet, still a minority is bound by the act of the majority: thus the principle of delegation is fully acted on. The Episcopal church has delegated the authority to the bishops, and some other of the clergy; the Presbyterian, in each congregation, to the minister and a few elders appointed by the minister and congregation. A. B. Liverpool, 15 Nov. 1841. GENERAL RULES OF CONDUCT. 1. Never make the forms of religion in others the subject of ridicule. True religious feeling may be expressed in different forms, and come with acceptance before God. The form is very much a subject of education or habit-the mere language of the heart. "What is the chaff to the wheat, saith the Lord?" 2. Never mock at the infirmities of others: rather, let them excite your commiseration and gratitude. Who made you to differ? Dereliction of duty, not misfortune, constitutes crime. 3. Never exult over the misfortunes of others—not even of your enemies. Rejoice in the triumphs of justice, but retain your pity for the meanest sinner. Is he not a man, and still susceptible of reformation? Does not God bear with him? And should not we? 4. Envy not others their prosperity. This is the mark of a little mind. While we fail of the objects we aim at, we should rejoice at the success of others. 5. Let your aims be high: this will excite to effort. 6. Be moderate in your expectations: this will prepare you for defeat. 7. Never despair. How often has the last struggle brought relief. If there be but one chance of success in a thousand, it is worth a thousand times too much to be thrown away. 8. Consider how many are less favoured than you are. If you cannot gain the heights, be satisfied with a mediocrity, which is always the safest, less subject to changes, and of more equal temperature. 9. Bear yourself humbly in prosperity. A proud spirit is the product of native meanness. 10. Maintain a thankful temper. "What hast thou, which thou hast not received?" 11. Cultivate a cheerful temper. It will be like the meridian sun to the soul. Objects receive their complexion from the medium through which we perceive them. Mountains rise to an unreal height in the darkness. The diamond borrows a thousand new brilliants from the sunbeam. So adversity bears with less oppression, and mercies shine more brightly, on a thankful and cheerful man. "A cheerful temper is the clear blue sky of the soul." 12. Cherish the conviction of an overruling Providence. This will correct a capricious temper. The race is not always to the swift, nor the battle to the strong, nor riches to men of understanding. Time and chance happen to all. The lot is cast into the lap, the whole disposing thereof is of the Lord. He is our common Father-and like as a father pitieth his children, so the Lord pitieth them that fear him. Would we learn his will, we must study the lessons of his providence as well as of his word. REVIEWS. Congregationalism; or, the Polity of Independent Churches, viewed in relation to the State and Tendencies of Modern Society. By Robert Vaughan, D.D. Jackson & Walford, 1842. We do not know how to employ terms sufficiently strong in commendation of this volume, and in expression of our views of its value, without incurring suspicion of partiality and flattery. We are not conscious of being moved by any such feeling, when we say, "It is an admirable and a seasonable book." As far as any urgency or recommendation on our part can prevail, we press that it may be purchased, read, and studied by our pastors and brethren to the utmost practicable extent. It is the book for the times-full of large and sagacious views-calm and manly in its tone-candid towards opponents, and faithful to friends—though a book of thoughts more than a book of words, it is yet written with vigorous eloquence-and while exhibiting the difficulties of the present position of the body of Christians to which it is addressed, it employs the tone of courage and the language of hope. Congregationalists, at this crisis, need to be instructed, warned, and cheered. Their difficulties are great, and their duties, in relation to the present most singular crisis, are arduous. We know no man better qualified than Dr. Vaughan to counsel and encourage his brethren-no one whose voice from the pulpit or the press, in conference or in public, will be heard with more affectionate deference than his. Gladly, therefore, do we hail this volume of mature and thoughtful observation from his pen, in which his rare powers for considering the structure and interests of society, and the causes by which they are influenced, are applied with so much vigour to indicate the social position and responsibilities of the Congregational body at this juncture. The present is an age of activities. It is likely to become still more so. To lament this is useless. The impulse is on us, and we must move. The slow caravan of camels, (that fleet in the desert,) is not more the emblem of the leisurely tranquillity that characterized patriarchal society, than the rushing train on the railroad is the symbol of modern activity, impelled by a force not to be resisted, and working on lines from which it cannot diverge. We think the age too active, its impulse in excess, its restlessness injurious, the entire class of thoughtful virtues in danger of extinction. But why say this, when the general rush cannot be checked, and the steam-engine still roaring on, the train must follow? Well, if the age be not too active, or if its activity cannot be diminished, it is at least certain that it is not thoughtful enough. Who is thinking for society at this important crisis? Who can find leisure to ponder his own ways, much less the ways of institutions, parties, churches? Who can tell us whether we are in the right way, whether we are in the best way? On every hand we have urgent voices pressing for money, pressing for action, pressing for increase and advance on every line of movement. It is all old Blucher's sole and fierce command, "Forward, forward." Very good, but may we not ask, whither are we going? May we not consider our ways, that if wrong, they may be corrected, if right, pursued with the energy that discovery would inspire? Now Dr. Vaughan is one of the few thinkers of this busy age. It will be well if the many who cannot think, will at least listen to one who does. Were we to project another in addition to our multitudinous societies, it should be one for thinking, as we have enow for action. The members select and few-dwelling apart-doing nothing, but knowing all that is done-sending forth from their high and calm retreat of observation the warning voice as need might require. But enough of this. Dr. Vaughan divides his volume into two books. The former consists, a few verbal alterations excepted, of his eloquent address on Congregationalism in its relation to modern society, as delivered to the Autumnal Meeting of the Congregational Union held at Nottingham, in October last. On that occasion it was heard to the close, though its delivery occupied more than two hours and a half, with deep and fixed attention; and an urgent, unanimous request for its publication was presented to its able author. The second book, somewhat longer than the first, is entirely new, and is not less interesting and valuable than the former. That our readers may the better perceive the value and interest of the discussion presented to them by Dr. Vaughan, we give the topics of the ten chapters into which his first book is distributed: "I. On the Nature of the Independence claimed by Congregational Churches. II. On the Principles of Congregationalism as anticipating the greatest conceivable Improvement in the Social Condition of Mankind. III. On Congregationalism in relation to Popular Intelligence. IV. To the higher departments of Learning and Science. V. To the Arts of Peace. VI. To the Principles of a Representative Government. VII. To the Free Intercourse of Nations. VIII. To the Principle of Union as acted upon by Independent States in ancient and modern times. IX. On the Systems of Congregationalists and Episcopalians in England, as regards an Efficient Ministry. X. On the Condition and Prospects of the Principles of Congregationalism." The second and eighth chapters have most deeply interested our own minds. The second is enriched by a most felicitous quotation from Sir James Mackintosh on the simplicity, gradual development, and easy application to British society in all its stages of advancement, of the principles of liberty as embodied in the Great Charter-an analogy beautifully illus trative of scriptural church principles, as intended and adapted by the Divine Mind at once for permanent simplicity, and for universal adaptation. The eighth chapter on Union is admirable. Dr. Vaughan's mind is not more enriched with stores of historic knowledge, than with a happy perception of those analogies by which the same principles are shown to be applicable to movements of society most remote in time, and diverse in circumstances. Union for strength, without sacrifice of independence and liberty. This is perhaps the master point in human polity. It deserves to be deeply studied by Independents. Their churches must be free and simple. To retain simplicity and liberty, they must continue independent for purposes internal and domestic. But is it possible, that, this principle being retained, they should unite for general and great purposes? Can they not at once possess independence for liberty, and union for strength? This twofold advantage realized, would they not enter on a new career of power for the truth of Christ, and the liberty of his churches? It is certain that Congregationalists are not making the progress, and exerting the power they ought, at such a crisis as this. When men, liberal in their general and political views, are inquiring for a form of Christianity in harmony with such sentiments, why do they not perceive their desideratum in Congregationalism? When antiquated superstitions are revived, when the constant tendencies of state establishments to work oppression and wrong are clearly developed, why do not thoughtful men hail Congregationalism as the true church polity of the New Testament, preservative at once of pure evangelical truth, of Christian liberty, of simple worship, of manly, rational piety? Chiefly, perhaps, because Congregational churches appear, far more than they really are, without union for action and fellowship, without those elements of greatness. which the human mind, little in its individuality, instinctively looks for in the social system to which it hastens for repose, security, and expansion. We had intended to quote more largely from this admirable chapter than we find our limits will allow. This we the less regret, because our hope is, that few of our readers will not also be readers, and students too, of Dr. Vaughan's whole work. The following passage we cannot withhold. "We are, I am sure, very little aware of the degree in which mankind are swayed in their preference of one religious system to another by this one advantage of a strong, visible unity. The impression thus made seems equally powerful in the case of the wise and the unwise, of the good and the evil. Even wise men are not well at ease, when they seem to be leaning on a framework which has the appearance of being everywhere disjointed, and ready to fall abroad; and the unwise conclude, as by instinct, that the truth must be with the many who seem agreed, rather than with the few who seem to be everywhere divided. Good men naturally confide in unity, as being the strongest form of goodness, wherever they can see that it is in alliance with goodness; and bad men do their homage to it, as being the strongest form of that mere power which is ever the object of their worship. Yes, and men of the |