No sword shall be used but "the sword of the SPIRIT which is the word of God." No threat shall be held out, but that of GOD himself, who says that his "wrath shall be revealed against all ungodliness and unrighteousness of men." The various denominations of professors shall be lost in the common name of Christians, and the feeling which divides and separates into parties shall expire, while all shall send up the language of common prayer to the common Father. Then no Shibboleth," shall confuse, but all shall acknowledge one LORD, one faith, one baptism;" while nations that never heard of the name of Christ, but then experiencing his power and his grace, shall sound forth his praises as they rejoice in his salvation. And then the ambition of power, and the love of distinction, and the grasping at emolument shall all be lost in the glory of CHRIST Jesus, and the influence of his love! I now proceed to consider

IV. OUR OBLIGATIONS TO APPLY THIS GREAT REMEDY FOR ADVANCING THE INTERESTS OF MANKIND THROUGH THE MEDIUM OF THE LONDON MISSIONARY SOCIETY."

1st. Our profession compels us to promote the interests of such an institution: and what is our profession? Does it consist in calling ourselves dissenters or churchmen, Wesleyans or Presbyterians, Independents or Baptists? Would you lift this up before the God of heaven, and say, "This is my profession! this is the great command of the kingdom! this is all I care for in the world"?—No, brethren; our profession is the profession of love to CHRIST of love to that plan by which he brings salvation nigh to the guilty; a profession by which self is destroyed, and JESUS CHRIST exalted ;— a profession by which we stand as subjects of the King of kings, and by which all we have and are, are pledged to him, to be at his bidding and command; going when, and where, and how he would have us, saying, "Here am I, send me !" This is our profession. And shall we make it in the church-in our familiesor rather when bending on our knees in our closets, where there is no eye to behold us, no justice to try us, but the eye that reaches the heart, and the justice of the everlasting JEHOVAH: shall we make it thus, and yet refuse to send out the system to the perishing nations on which that profession is founded?

2nd. Our benefits constitute another grand obligation. And what are these?-Perhaps we seldom estimate, or duly appreciate them. But if the word of CHRIST dwells richly in us; if Messiah is formed in our hearts, the hope of glory; if the revelation has been made to us by the voice which saith, "Come up, and I will shew thee things which shall be hereafter;" if the door is opened before us, and the heavenly banquet spread; if the new and living way of admission by the blood of JESUS be revealed to our understandings, and we receive the welcome invitation to enter; and if we are brought to enjoy GOD's salvation, and find in that enjoyment so many benefits,-shall we, should we monopolize them? shall angels be ministering spirits to the heirs of salvation," and shall we lie in inglorious ease? Shall we stand aloof from such a high and holy service, when angels would account it the highest honour which their LORD could put upon them? Shall we remain silent spectators while generation after generation are swept away, for whose condition we are responsible while we make not known to them the blood of the cross? Then

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3dly. We have suitable resources. Shall it be said of this great empire, that it lacks resources for carrying out the gospel to the ends of the earth? Let us look at this nation: though some province may utter the cry of distress, yet if we take a series of years, we shall soon find that its finances have been sufficient for the support of the whole. Has any

mighty occasion presented itself, and have her sons kept back, or withheld the aid that was needed? Have they not rather rolled along like the thunder of heaven, from amidst the darkest and most dense clouds, and poured forth the inexhaustible vastness of their resources? And can we believe that such an empire should not be able to furnish the resources needed for such a mighty enterprize? Shall its arm be paralyzed—shall its resources be cut off-shall its exertions be screwed down, when so great, so mighty an object is presented to its view, as the evangelization of the world? No, brethren; its resources are your's, and they shall be brought forward according as you need them.

4thly. The command of GOD presses hard upon us. We are not called to exert ourselves in this great work because of our sympathies. This would be to make the

work of GoD mere sentimentalism; and the effervescence might vanish when the cause most needed our aid. But when the command of GOD comes home to us, it will be a stimulus under every circumstance. We do not take the cause up merely because we feel kindly and imagine forcibly: we take it up, though with fear and trembling, as the work of GOD, and we go forward; we tremble as we bear the ark of GOD, and yet we go forward in his name through Jordan, where we find the channels dry and the waters retired on either side, that the army of the LORD may pass over. And as our sympathies are not to be our guide, so neither is PROPHECY to be our guide. The command of GoD is to be our rule, and not prophecy. We have, indeed, numerous predictions to encourage us, and on the ground of these predictions we may rest assured of success; still these predictions are not to be our directors. We have known men depend on prophecy who have sadly failed; we read of one who said, "Can there any good thing come out of Nazareth?" and by taking prophecy too closely for his guide, he was ready to leave him who came "from Bozrah, travelling in the greatness of his strength, mighty to save;" and was about to lose all the benefits of discipleship with Messiah, while he depended on the predictions of his coming. So it has often been. The predictions which are given us, though often obscure, contain intimations of the most encouraging kind: but we must turn away from the picture, bright and cheering as it is in the gloom of battle, and still look to him who has commanded us to go forward. An army may be animated and cheered by the sound of martial music coming upon them at intervals; but it is only as that army is directed by the authority of the general that it has any warrant to act. It is the command of GOD, and not miracles, that is to be the guide of our work. If a man tells me that an important triumph has been achieved in another part of the army, I say, 'tis well; it may be so; but I must not be interrupted even by instances of success. The command is pressing hard upon me, and I must still fight my way, reckless of the results of the conflict in another province. When the battle is over, we can then reckon up our successes. It is thus with predictions: we must not turn aside, or slacken our pace, when w

hear of distant victories, nor must we allow our hearts to fail us if we hear of distant defeats. We are to go on our way: the command, "Go.ye and teach all nations," still presses upon us; we must listen to the heavenly voice, come at once to the struggle, and press on in the arduous toil.

5thly. Our anticipations of another world lead us to think of our duty.-Ah! brethren; while we draw pictures of all that is fair and beauteous, as the result of our labours, let us look far beyond all these rough draughts to that celestial glory, to the period when we shall see nought rising from the earth, but the throne of GOD. Let us look to that period, and then ask what we should do for the cause of missions. I do not mean to threaten you, brethren; but I would say that, though the man may be saved who has gone in the sorrows of true repentance to the foot of the cross, and has had his sins washed away by the Redeemer's blood; though such a man will not feel miserable in eternity. But his state has nothing to do with that of the Christian, who can stand on the vantage ground of Zion, and look forward to the scenes of the future world. We may think of gradations in eternal awards; awards bestowed graciously by HIM who freely gives us all. These things are revealed to us that we may be influenced by them in our exertions, and that we may be inspired with true gratitude ;-not that we may look down with contempt upon our weaker brethren. Contemplate then, the judgment of the last day; anticipate the condemnation of the guilty: think of any being removed from the field without having enjoyed the blessings which you enjoy; and then ask if any greater joy can come to the heart than the consideration that, through your efforts, additions have been made to the means by which the number of the miserable may be diminished, and the number of the redeemed increased.

The INSTITUTION for which I plead, has claims on all. It belongs to all, and it belongs to none. It belongs to the whole church militant upon earth, and it looks forward to the day when the church triumphant shall meet above it looks forward to the time, when all nations, and kindreds, and tongues, and people, shall join in praise around the common throne. Its principles and its practices are in happy union. It goes forward in

the general cause of GOD; and it only asks assistance from you, that it may enlarge its movements, and increase its triumphs, while it invites you to sympathize in its desires, and to share its joys. Its exhausted funds furnish another reason why we urge you to come forward with liberal contributions. And this is of great importance: many other societies, if their funds are exhausted, can withhold relief for a season: they can put down their floodgates till the waters rise again. It is not so with MISSIONARY Societies. Stations have been occupied, and men have been sent to them at the most moderate expence; and, if our funds are exhausted, we cannot tell our missionaries to put down the flood-gates, or to suspend their operations till we can send them out fresh supplies. It would be unprincipled to act thus. The society appears to you on this very ground: it places before you the missionaries you have sent out, and asks you if you think their resources should be cut off. It is not enough that we give them a word of comfort, if we do not administer to them that by which they may be fed and clothed. We leave you to consider this subject, in connection with the truths we have stated; and leave you to contribute, not according to the way in which you have been accustomed to contribute, but according to the property you are still permitted to enjoy,

Reflect, I beseech you, on the personal interest you have in this subject. You have seen all that the world could do, and you have seen that all expedients were vain: and, let me tell you also, that all your fine missionary plans, however wisely formed and properly executed, will do as little for your personal good as any of the experiments which the world has made. To a man who imagines otherwise, as he contributes to this work, we would say, Thy money perish with thee." We look to those whose souls have been redeemed; who are filled with the love of CHRIST; who have his whole image stamped upon them; whose hearts are raised above the world; who feel the power of his grace constraining them to give all they have, and are to his glory; who are inspired with the hopes of his everlasting kingdom. Then shall we see all we wish for ;-your ready contributions-your fervent prayers-your glowing affections-your christian walk. And then the cause of GOD will go from

SINGULAR BEQUESTS.-(From the Reports of the Commissioners to inquire into Charities in England and Wales, already numbering 15 folio volumes.) Griffith Amerideth, of Exeter, in 1556, gave lands, &c. valued then at 38s. to be received by the Mayor, &c. for the time being, "to be bestowed for ever towards the buying of shrouds for prisoners who should be executed at Ringswell, and for the maintenance of the wall which should encompass the ground which should be hallowed there for such prisoners' remains to be buried in." Such testator's son strengthened his father's bequests, by will of 1661, respecting "all adjudged to suffer death, not leaving sufficient to buy a shroud," confirming the grant of certain rents, &c. to buy shrouds, with which the bodies being covered might be decently buried.-Sixth Report p. 118. The Commissioners afterwards state,"Ringswell is situated near the village of Heavitree, and was the usual place for the execution of criminals, for whom shrouds used to be provided from this gift by the warden of the poor. The expence was 3s. 6d for each person executed. Of late years, since the erection of a new gaol, no executions have taken place at the gaol, and no shrouds have since been provided from this fund. If the rents and occasional fines are not required for this pupose, we (the Commissioners) conceive that they ought to be applied to some other object as nearly approaching that which was pointed out by the donor, as existing circumstances will permit. It might be proper to have the direction of the Court of Chancery on this point." Ibid p.119.

Sir George Barnes, Knight and Alderman by will of 1557, gave to the parson of the parish of St. Bartholomew, Royal Exchange, &c. "two little messuages or tenements, at the farthest end of London-bridge, adjoining to the great stoop there, on the west side, and lying in the parish of St. Olave, Southwark, for white bread for the communion there : also every Sunday, fifteen penny loaves; one penny loaf to the clerk of the parish, one other to the sexton, and thirteen to thirteen poor folks, &c. and the residue for the repair of the church." The amount of compensation from the corporation of London, &c. is now invested in the funds.-Eighth Report, p. 252.

ON OATHS.

To the Editor of the Christian Recorder. SIR,-Had your space permitted it was my intention to have continued my observations on the subject of Oaths, (which you inserted at p. 200,) in the following manner.

I refer

BUT to shew that oaths are unnecessary, and that the attainment of truth, for which they were instituted, may be accomplished as effectually by other and unobjectionable means, we are not left to hypothetical reasoning alone. Facts which are daily occurring within every one's observation, supply the same evidence. especially, to the society of Quakers, who are by law exempted from taking an oath, and whose simple affirmation is now in all cases accepted instead. Here is a sect, embracing individuals moving in every sphere in society, and particularly among that class occupied in business, from whom a solemn deposition is more frequently required than from others, and yet no man has ever dared to insinuate that their freedom from an oath has led to any inconvenience, that their adherence to truth has not been as complete under the sanction of their affirmation, and the legal punishment attached to its violation as that of any man who is bound by an oath. Again, the evidence taken before committees of parliament is, I believe, taken without oath. The peers of the realm are, also, exempted from an oath, and yet we have had as much truth from them as we should have had if they had been bound by an oath. I have only just glanced at these facts, but a mere reference to them is sufficient to establish the conclusion I have arrived at upon this subject.

I have, however, another class of facts to glance at, which go to the support of the same conclusion, by shewing that oaths are inoperative, where the ordinary inducements to truth are absent, truth is also absent in spite of the presence of an oath. Look at the customs and excise: are not the oaths there administered considered by all connected with them, as mere forms? Is it not notorious, that the parties to whom they are administered swear, in ninety-nine instances out of one hundred, to matters of which they are absolutely ignorant! Look then to the oath of a juryman, by which he is bound to give a verdict according to the

evidence. This is a moral obligation. He is also bound to agree with his fellows. They must be unanimous, and the means taken to ensure this unanimity, are starvation and torture. This is an animal obligation. It is obvious, that in innumerable cases, individual jurymen must conscientiously differ from each other, and so these two obligations are set in opposition one to the other. Which gains the ascendancy in a majority of instances? Can any man doubt which? The oath is disregarded for the safety of the body. The differing juryman pretends to agree with his companions, and a unanimous verdict is pronounced. Look also to those oaths, without number, which are connected with most of the ancient institutions of the country, (Oxford University, for instance) oaths which are exacted, but which are never expected to be performed, and which if a man were to attempt to perform, he would become the laughing stock of the whole community.

A consideration of these two classes of facts will, I think, establish the opinion I am endeavouring to maintain. The first proves that truth may be arrived at without the ceremony of an oath; and the second proves that the ceremony is very often ineffectual, and does not, therefore, ensure the truth which it ought to do, in order to entitle its advocates to be for a moment heard.

In what I have stated above, and in my former communication, will be found the reasons that satisfy me most completely that oaths ought to be abolished. I cannot, however, dismiss the subject without referring to those passages in the New Testament, which are, at least, favourable to my view of it, if they are not in themselves sufficient to prove its accuracy, but I think they are sufficient. I allude, of course, to the command of our Saviour, in the Sermon on the mount, and to the repetition of that command in the Epistle of St. James.

Matthew v. 33-37, "Ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto you, Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the Great King; neither shalt thou swear by thy head, because thou canst not make