"They who have received power to become the sons of God," (John i. 11, 12, 13; Rom. xiv. 1-3,) and who besides this are able and willing to assemble with us in the name of Christ for the purpose of church fellowship; voluntary consent to walk together in all the ordinances of Christ being essential.-(2 Cor. vi. 14-16.) There are some Christians who have the right, but whom we must class with the unwilling, because they do not express their desire to unite with us for this purpose. And there are others prevented by circumstances which cannot be obviated by their being willing; these we class with the unable. Those, therefore, who are not subject to either of these impediments, will find their entrance to membership open, and meet with a welcome for Christ's sake.

And for this reason, that they are virtually one with us already. For there are principles pertaining to the spiritual life of such persons, which are like just so many links of an indivisible chain, inseparably connected; each of which principles developes itself by its proper fruit and effect; all of which serve as so many marks to testify to the vital union of each member of Christ's body. Notwithstanding the numerous changes to which the people of God are subject in worldly circumstances, and to variations in their attempts to fulfil His will, these principles testify to the essential oneness of the family of God.

These principles are succinctly presented in these words of the Apostle, writing to the Ephesians, "There is one body and one spirit, even as ye are called in one Hope of your calling, one Lord, one Faith, one Baptism, one God and Father of all, who is above all and through all, and in you all."-Eph. iv. 4, 5, 6.

All have had a divine call to salvation, and expect to be partakers of the same heavenly inheritance. "One Hope of your calling."

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All have been redeemed by the same Saviour, and having been purchased at the price of His blood are His, and not their own. Christ is the Redeemer, Mediator, Master, and Lord of every one of them. "One Lord."

All these receive their salvation in the same way, by God's favour through faith, and not by their own works or merit. "One Faith."

All possess the Holy Spirit, who resides in each as in His temple. "One Baptism."

All have but one and the same God; the object of their worship, the source of their hopes, their friend, and their father.

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These particulars pertain to every believing child of God, and are the rights and privileges of every member of the family that "General assembly and church of the Firstborn whose names are written in heaven," to which all the people of God are being gathered, and from which there will be ultimately no absentees; but then the whole of these will be for ever with the Lord to behold His glory and to rejoice in His love. Even now they each partake more or less of the same spirit of love, the token of their being the habitation of the Holy Spirit. And after that faith and hope shall have been swallowed up in the realization of their inheritance, His love will then exist, and that for ever.-1 Cor. xiii.; 1 John iii. 10-15; v. 1-5.

These, therefore, are the persons who have a right to church fellowship on earth. And they have this right because God has qualified them. For a church is God's building, and it is His work; therefore must the materials of which it is to consist be composed of his own " living stones." And it is no small evidence of persons possessing this love to desire to unite cordially with the people of God for His glory in church membership. Those who possess not this love are unfit for building such a temple for the use of the God of heaven. Where this spirit is, there is liberty. Where it is wanting, there is confusion and every evil work.'

There is no good reason why every one belonging to Christ should not be joined in membership to a particular

church. It is an act of consistency: if they be "the children of the light," they should walk as such.

You may say, if church membership be a right, those who possess the right are certainly not compelled to exercise it. Such a conclusion would be a perversion of Gospel privileges. A Christian is not his own, but has been bought with a price, and, therefore, is called upon to glorify God with his body and spirit, for both belong to God—(1 Cor. vi. 20.) The non-exercise of Gospel rights amounts to unfaithfulness such persons refuse to render to God that which he has trusted with them to employ for His glory, like the unfaithful servant with the one talent, who thought he had a right not to use it, and therefore returned it to his Lord safely wrapped up. Such reasonings do not become either a faithful or a wise servant. Shall God's privileges be despised because he thereby treats the sinner as a friend? Does it become a son to despise his father's favours because they have originated from love? Such must either suffer chastisement, to be restored to a right mind, or by noncorrection left to take their own course, to discover the vanity of their profession. Esau despised his birthright upon the very same principle: what good will it do to me? said he, and he forbore to esteem it; and you know the consequence. When Moses considered that certain in his days desired to forego their right to participate in the land of Canaan, he said to them, "Be sure your sin will find you out." However we may estimate our religious proficiency, we must not overlook the fact that a low standard only will be attained by a neglect of Gospel church order.

But Christians are public persons, they who possess the spirit of Christ cannot live for themselves only: and they should consider how far they can overcome the natural bias of their old natures. Let them consider again the points of Christian obedience which they neglect by avoiding church fellowship. The glory of Christ is inseparably connected with the edification of His people. Now a Christian, by being found walking in church fellowship, manifests to the world his union with the General Church of Christ and his communion with all the family of God. He thereby manifests

the unity of God's family and his faith in the Gospel. And every particular church strengthened thus by the cordial co-operation of the people of God is the divinely prepared instrument for edifying "the body of Christ."

I know there is much diffidence and no little self-denial experienced by those who, for the first time, make attempts to join a church. "The old man" works hard to keep them out, and raises many imaginary perplexities. And for this cause it may be difficult at such times to decide whether they must not be classed with "the fearful and unbelieving," -(Rev. xxi. 8.) Should the fear, however, not arise from want of faith, but from the imperfect knowledge of what church order may imply, let such parties know that on their part they will not, by such a step, enter into any engagenent incompatible with their free and spontaneous obedience due to the Lord. Nor will they lose any of their personal rights and liberties by so doing: but on the contrary will participate in many others which are secured by church fellowship.

Public societies are sometimes condemned even by friends when they will keep outside and exercise an outside judgment, which a sober examination would prove to be, as applied to the intended object, worthless. And, perhaps, such friends condemn the whole for the sake of that which would be at once remedied if they, instead of keeping aloof and condemning, would exercise their better judgment and co-operate. I need not apply this: a word to the wise is enough.

In answer to the other part of your inquiry, namely "What benefit do you propose to yourself and others by partaking in church membership?" I say, The benefits we propose are those which pertain to the nature of a church of God; which are to be obtained through the means approved by God; and which are comprised in the ends designed by God in these institutions. The nature of a church being spiritual, pertains to the kingdom of heaven; consequently the

benefits will be spiritual. The means to be employed by the Church are those which are authorized by the Lord of the Church, and, therefore, the benefits to be received, will be obtained by a course of holy obedience; or waiting upon God in the use of these means. The ends of Church institution have respect to the completion of Christ's work of mediation, and therefore the end we look for, is to glorify Him our Mediator. Now His mediatorial work comprises two grand purposes. In the first place that sinners may be converted from the error of their ways, and introduced to the general Church of God. Secondly, that each of these persons may be edified, by means of his appointed ordinances, to the fulness of their spiritual

stature.

In other words, we seek, by means of Church fellowship first, to manifest the glory of the great redemption in the extent of its sway, and, secondly, the blessedness thereof to ourselves by our increasing conformity to Christ in all things.

A church of God is an assembly and society called by his authority to continue in the spiritual duties of public prayer or calling upon God, of public instruction in His word, and of public fellowship, comprising participation in the Lord's Supper, united care and watchfulnes for each other's spiritual interests and for the alleviation of those temporal ills which may fall to the lot of any of the members. These means Christ has sanctified, and by them will He accomplish His own gracious purposes.

We have encouragement to wait upon God in these services. To those who meet together in His name (that is by His authority) He has promised His presence. To those who agree together to pursue a common object agreeable to His will, He has promised to grant the desire of their hearts, -(Matt. 18.) Now, a church is not a transient meeting of friends, but a continuous assembling. And such an assembly