ADDRESS TO THE OFFICERS AND MEMBERS OF THE METHODIST NEW CONNEXION IN THE DUDLEY CIRCUIT. DEARLY BELOVED BRETHREN, Although we do not regard numbers as a standard by which to judge of spiritual prosperity, yet the fact, that during the past year we have experienced a serious decrease, ought to affect our minds, and lead to solemn heart-searching, and deep humiliation before God. The poverty that prevailed during the late period of commercial distress, which deprived many of the comforts of life, and of that suitable attire in which they used to appear in the house of God, has passed away; and times of prosperity, and seasons of plenty have again visited us. But our late afflictions have not led us to increased devotedness to God and to his service, in return for his providential favours. Yea, it is to be feared, that many have been declining rather than advancing in holiness. The last Quarterly Meeting, while considering the state of the Circuit, was deeply affected with these facts; and, after expressing its sorrow and regret, resolved to set apart Monday, August 25th, as a day of fasting and prayer; to humble ourselves before God, and to consecrate ourselves afresh to his service; believing that this would be a means of bringing about a better state of things. Of that resolution you have already had notice, and in carrying it out, two or three things will especially require your attention. The first is humiliation before God. To this end FASTING is proposed, which simply means, "not to eat :" to abstain from all food for a given period, as from the evening of one day to the evening of the following. This has been a practice among God's people since the days of Moses, and is sanctioned by Jesus Christ, who recommended it to his disciples as a means of humbling their minds before God, and of obtaining that eminent piety which is essential to eminent usefulness.-Matt. xvi. 18 -17, 17-21. Accordingly, it was practised on particular occasions, by the apostles themselves.-Acts, ix, 9; xiii, 1-3-23. It is a means of promoting seriousness and humility of mind, and a suitable state of heart to receive the mercies of God. Such God declares it to be. Hence he commands, " Turn ye unto me with all your heart, and with fasting and weeping, and with mourning, and rend your hearts, and not your garments, and turn unto the Lord your God; for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him."-Joel, ii, 12-15. Read also Mark, ix, 19-29. It will tend to prevent our sensual feelings from impeding the exercises of meditation, self-examination, and devotion. Some, on account of bodily weakness, may be unable to abstain from all food, but they should, at all events, abstain from all pleasant food, and only take a limited portion of that which is most simple, such as gruel, milk, or tea-sufficient to keep the body from sinking. The next thing to this end is self-examination-serious heart-searching. This has generally been a part of the occupation of early Christians on fast-days. Dr. Neander tells us, that they were accustomed to devote separate days, entirely to examine their hearts, and to pour out their souls before God, in order that they might return to their ordinary occupations with a renovated spirit of seriousness and zeal, and these days were often fast days. In this work you should propose to yourselves such questions as the following:-" Do I enjoy a clear sense of God's pardoning love? Do I live up to my profession? Have I separated myself from all that is polluting? Do I deny myself, and take up my cross daily? Am I strictly sober, chaste, and honest? Do I indulge in foolish talking and jesting? Am I harmless and blameless in all the world? Do I attend to all the duties of reading the scriptures, closet and family prayer? Am I regular and punctual at all ordinances of religion—at my class meeting, the prayer meeting, the Lord's supper, as well as at the preaching of the word? Am I labouring in any way in the vineyard of the Lord? Do I rule my tempers? Do I use the world as not abusing it? Am I proud &c., &c. In this work you should engage heartily, until you feel broken down before God, and then you should penitently confess your backslidings in heart, and your sins, as David, Ezra, and Daniel did; earnestly imploring God, for the sake of Jesus Christ, to pardon and forgive, and to cause his face again to shine upon you. The next thing that is recommended, is a fresh consecration of ourselves to God. This is sure to follow humiliation, if it be carried on in a proper spirit. In fact, it will avail nothing without this. The lukewarmness, indifference, backslidings, &c., we deplore, must be renounced, and whatever tends to check the fervour of our devotion, or to lessen our usefulness, must be sacrificed; and we must give ourselves wholly to God and to his service. This day will be lost if this is not done, and its services will be worse than useless. O regard the exhortation of an apostle.-Heb. xii, 1, 2. Our sincerity must be manifested by a return to diligence. 66 The next thing recommended is that of prayer. This, also, will naturally flow from humiliation, and has always formed a part of the exercises of fast days.-Dan. ix, 3-16; Judg. xx, 26; Ez. viii. 21; Neh. ii, 4-11; Acts xiii, 1-3. We must pray for ourselves; for pardon and purity; for increasing light, and love, and zeal; for power to do and suffer the will of God-for our families, for the conversion and salvation of our children, that they may be saved from the evils of the world and the snares of the devil, and that they may be useful in the church, and in the world while they live, and ultimately brought to glory. But we are specially called to pray for the " reviving influences of the Holy Spirit" on the church; that all its members and officers may be quickened; that its ordinances may become more efficient; and that sinners may be converted to God. This is especially necessary, because all success comes from God. Except the Lord build the house, they labour in vain that build it." Neither Paul nor Apollos, but "God giveth the increase." But "the prayer of the righteous man availeth much;" and God has promised to regard the prayers of his people. "Ask, and ye shall receive-for every one that asketh receiveth." Let us then, individually take our station at the throne of grace, saying, "For Zion's sake I will not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth." This is what God commands, "Ye that make mention of the Lord keep not silence; and give him no rest till be establish and till he make Jerusalem a place in the earth." Open thy mouth wide, and I will fill it." But our prayers, to be effectual, must be humble, sincere, and fervent; presented in the name of Jesus Christ, and in faith, believing that what God has promised he will perform. Dear brethren, let us arise to this work, and let us encourage ourselves in the Lord. Humiliation, prayer, and persevering labour, are sure to bring down his Spirit and grace. He hath said, "Prove me now herewith, saith the Lord of hosts, if I will not pour you out a blessing, that there shall not be room enough to receive it. 66 These few lines are written to guide you in the exercises of the day. O that the blessing of God may accompany them, and that He may say to us, in answer to our prayers, "From this day I will prosper you!" We recommend that a prayer meeting be held in all our places of worship, at six o'clock in the morning; at one in the afternoon; and at seven in the evening. We also wish THE PREACHERS IN ALL THE PLACES, to call the attention of the people to this subject on the previous Sabbath; to point out its nature, and to urge unanimous compliance. Let us all enter upon the work in a right spirit, and with all our hearts; and its influence will be seen after many days The Lord will regard our prayers, do great things for us, and make us glad in his mercy, We remain, beloved brethren, your devoted Ministers, S. WOODHOUSE, MEETING IN LIVERPOOL FOR THE PROMOTION OF CHRISTIAN UNION.* To the great grief and humiliation of every picus mind, it must be confessed that too many of the convocations of the church, whether of laymen and ministers conjoined, or of ministers exclusively, recorded on the page of ecclesiastical history, have been gathered together for most unamiable if not exceptionable and dangerous purposes. What anathematising of each other, what narrow, selfish bigotry, disguised under the pretence of a zeal for the truth! What monstrous doctrines-what precious liberties bartered away for the smiles of princes, and the love of lucre, do we see in the records of many past ecclesiastical assemblies! Good men had often asked the question, whether meetings more in accordance with the spirit of the New Testament meetings, to foster brotherly love, to afford mutual counsel, to rejoice with those sections of the church which rejoice, and weep with those that weep, could not be convened. But the question was answered by a sigh, and a downcast look, and a bleeding * We deeply regret that want of room prevented our inserting an account of this meeting in our last number.-ED. heart. Nothing, they said, can be done. We shall meet and dispute, and depart as shy of each other as before. And yet these good men really loved each other! They felt a sincere conviction that their differences on non-essentials would not exclude them from heaven; and, strange to say, they thought with rapture on the meeting they should have in glory, but they durst not meet on earth! How was this? Partly, it was want of faith in God, in whose hands are the hearts of all men, and who can use or change their passions for the promotion of his glory. Partly it was a misconception of the wonderful effects which Christian frankness and honesty blended evermore with Christian LOVE can produce. They did not seem to recollect that there could be discussion without bitterness, and difference of opinion without animosity. So extensively did this misconception take possession of men's minds that some staid away from the meeting, and actually printed and published their reasons for doing so; which reasons were, that the evils just mentioned would result from the meeting. Every man, therefore, said within himself as he entered the Medical Hall, in Liverpool, on the 1st of October, 1845, "We shall see strange things to-day!" I thought myself that, at least, it would be a good opportunity for studying human nature. Men of the first rank in the church for talent and learning were, I knew, invited; and I thought, now is the time to see what systems make of human nature: how in some cases they contract, and sour, and spoil it; and how in others they enlarge and ennoble it. With these feelings (and to my shame I confess that my expectations of the results of the meeting were so low that at first I had scarcely any higher feelings) I took my seat in the Hall. I thought I could perceive in the looks of some, when they recognized well-known theological antagonists in the meeting, an indication of feelings not the most cordial and fraternal. By and by the room became nearly full, and the Rev. J. A. James, of Birmingham, having been called to the chair, commenced the meeting by giving out the hundredth psalm, in the old version, which, of course, was sung to the old hundredth tune. A hymn better adapted to the occasion could not have been selected. We met not as the representatives of sects and denominations merely, but as men-as Christian men. And when, in the language of the psalm we sung, "All people that on earth do dwell," we felt we stood on loftier and holier ground than when we repeated the same words in our separate congregations; and when, as we proceeded, we sung "We are his flock, he doth us feed, our sectional distinctions seemed to vanish. The thought that we were of different creeds and denominations seemed entirely to disappear, as we were absorbed and lost in the magnificent idea that we were of one family, sharing common benefits, serving the same God, and being watched over and cared for by him, even though we had been too much estranged and alienated from each other. It was a holy, sympathising, gracious season. Never before did there seem such sweetness in music, or such delight and power in praising God, as we experienced on that occasion. After singing, the following portions of Scripture were read by the chairman: Psalm cxxx. 3; John xvii. 20, &c.; Gal. v. 13, &c. 25, &c.; Eph. iv. 1, &c. The Rev. Edward Bickersteth engaged in prayer; sung 133rd psalm of Dr. Watts's collection; Rev. Dr. Symington engaged in prayer; sung 505th hymn, Wesley's collection; Rev. Dr. Newton engaged in prayer; sung 135th hymn, 1st book of Dr. Watts's collection; Rev. Dr. Smith engaged in prayer. Thus ended the devotional exercises of the first session of the Conference, and those who had the advantage of being present will bear with them through life the pleasing impressions they produced. It was truly good to be there. It may be desirable before proceeding to notice the subsequent business of the meeting to call the attention of your readers to the circumstances under which the meeting originated. The following circular letter will sufficiently explain them : "To the Evangelical Churches of England, Wales, and Ireland. "DEAR BRETHREN, 66 Glasgow, 5th August, 1845. "You are aware of the proposal which has emanated from various quarters, that a great meeting of Evangelical Christians, belonging to various churches and countries, should be shortly convened in London, to associate and concentrate the strength of an enlightened Protestantism against the encroachments of Popery and Puseyism, and to promote the interests of a scriptural Christianity. To us it appears that a preliminary meeting, comprising delegates from the various denominations in Great Britain and Ireland, might with advantage, be held this summer in some town in England. This subordinate measure has been submitted to various sections of Scottish Christians, and has obtained their cordial approbation; and most of the subscribers to this letter have been appointed to use their best endeavours for carrying it into execution. We earnestly and respectfully invite you to join in the movement. On your co-operation its success depends; for, if limited to Scotland, it would be diminutive and ineffectual. "As to the objects of the preliminary meeting, we think it better not to speak with precision. The delegates will shape their own course; and we abstain from any remarks or suggestions which might appear to invade the freedom of their deliberations. To any, however, who might object to the want of a defined aim, we would reply in general, that there is, in our opinion, no want of work for the combined energies of Evangelical Christians. The very fact of meeting together would be a feast of charity to themselves, and would present an exemplification of brotherhood highly honouring to their religious profession. By this would all men know that they were Christ's disciples, because they loved one another. "When assembled they might engage together in devotional exercises, hear stirring appeals as to their individual and collective duties, indicate the basis of the greater meeting to be called at their instance, and organize, or even set on foot, a series of measures, whether by books, tracts, lectureships, or otherwise, for diffusing through all European countries a scriptural knowledge of the salvation of Christ, and exploding the sceptical and superstitious systems so lamentably prevalent, by which the doctrines of the cross are expressly denied, or buried under a heap of inventions and delusions. "We sincerely hope that you will give the subject your favourable consideration. It is easy to anticipate objections, but the end is too great and good to be abandoned on slight grounds. "We suggest the 1st of October as the day of meeting, and Liverpool as the place. It may be presumed the important business to be transacted, will occupy not less than three days. "We are, dear Brethren, [Here follow the fac-simile signatures of fifty-three ministers and officers of various religious denominations in Scotland. In the list are the names of Drs. Chalmers, Candlish, and Wardlaw, and also of the Marquis of Breadalbane.] The devotional exercises had a most happy effect in preparing the mind for the conversations and discussions which were to follow. If there could not be agreement in opinion it was very obvious in the first addresses after these exercises that the truth would be spoken in love. Indeed the sympathy which these exercises had transfused into the meeting, and the feeling of oneness they had produced in the hearts of the assembled brethren appeared for awhile to restrain the free expression of opinion. Each speaker felt that it was not a time to make remarks that might grate upon the feelings of others in the meeting, and therefore little advance was made towards the object for which we were met during the second and early part of the third session of the Conference. The addresses delivered expressed, for the most part, the pleasure the speakers had felt on the occasion, and the earnest desire of their hearts that some plan of union might be devised which would bring the churches nearer together, and promote the peace and prosperity of the various sections of Christ's visible family. But this plan, the great desideratum of the meeting, remained undeveloped till nearly the close of the third session. Hints were dropped-partial details of practical union operations were now and then' suggested. An Episcopalian would rise, and while he would freely acknowledge that his own church had not always acted towards Dissenters with all that justice and courtesy which was desirable, yet he would venture to suggest that if a better spirit on these points were manifested by the Established Church, perhaps the dissenting brethren would abandon or moderate their opposition to stateendowments, church rates, and the other points which they considered objectionable in the establishment; whereupon a dissenting brother would affirm his determination to do no such thing. While he would pledge himself to endeavour to prosecute his object without bitterness and wrath, he would, nevertheless, strenuously oppose every ecclesiastical impost which he conscientiously believed to be contrary to the word of God; and that, if union could only be secured by such concessions, we had better be without it. Similar overtures, and similar non placets were likewise made by other sections of the church to each other, but we seemed as yet very far from any basis of substantial union. At last, when some began to feel sad lest the project should be abandoned, the Hon. and Rev. Baptist Noel rose, and in an address of about an hour's length, placed the basis of union before us. His speech will never be forgotten by those who heard it. 0 comprehensive was it in the principles it developed, so truly Catholic in its tone, and delivered with a dignity and impassioned fervour becoming the holy theme on which he dilated, it melted every heart in the meeting. It opened a plain path to the attainment of our object. It showed to all of us that our fears of failure were utterly groundless, and it brought every mind into the best possible temper for the consideration and adoption of the measures subsequently proposed to the meeting. The following resolutions may be received by your readers as the most condensed and accurate report of the subsequent business that I can give them. Suffice it to say that the meeting was concluded on Friday evening by singing that beautiful and most appropriate hymn, "Blest be the dear, uniting love, and by the pronouncing of the benediction by the chairman, the Rev. D. Brown, of Edinburgh. I am, Mr. Editor, Yours sincerely, ONE THAT WAS THERE. Resolutions extracted from the Minutes of the Conference on Christian Union, held in Liverpool, October 1st, 2nd, and 3rd, 1845. That, in the judgment of this Conference, it is desirable that a future meeting should be convened for the promotion of Christian Union. That this Conference, postponing the preparation of a full and formal document on the subject, deem it sufficient for the present to intimate that the parties who shall be invited to the future meeting, shall be such persons as hold and maintain what are usually understood to be evangelical views in regard to such important matters of doctrine as the following, viz.: 1. The Divine inspiration, authority, and sufficiency of Holy Scripture. 2. The Unity of the Godhead, and the Trinity of persons therein. 3. The utter depravity of human nature, in consequence of the fall. 4. The incarnation of the Son of God, and his work of atonement for sinners of mankind. 5. The justification of the sinner by faith alone. 6. The work of the Holy Spirit in the conversion and sanctification of the sinner. 7. The right and the duty of private judgment in the interpretation of Holy Scripture. 8. The Divine institution of the Christian ministry, and the authority and perpetuity of the ordinances of Baptism and the Lord's Supper. That the Conference record with delight and heartfelt thanksgiving to God, that, after the most frank and unreserved expression of their sentiments, my brethren of various denominations present, there has been found not only a general and warm desire for extended Christian union, but ample ground of common truth, on a cordial belief in which the assembled brethren could themselves unite, for many important objects, and also invite the adhesion of all evangelical Christians; so that, cheered by these auspicious commencements, the Conference would go forward with their great object, depending on continued help from the Divine Head of the Church; and now determines that a more extensive meeting shall be convened in London, in the summer of next year, to which Christians from various parts of the world shall be invited. That in the prosecution of the present attempt, the Conference are clearly and unanimously of opinion, that no compromise of their own views, or sanction of those of others, on the points on which they differ, ought to be either required or expected on the part of any who concur in it; but that all should be held as free as before, to maintain and advocate their views, with all due forbearance and brotherly love. further, that any Union or Alliance to be formed, should be understood to be an Alliance of individual Christians, and not of denominations or branches of the church. And the design of this Alliance should be to exhibit, as far as practicable, the essential unity of the Church of Christ, and at the same time to cherish and manifest, in its various branches, the spirit of brotherly love, to open and maintain, by correspondence and otherwise, fraternal intercourse between all parts of the Christian world, -and, by the press, and by such scriptural means as, in the progress of this Alliance, may be deemed expedient, to resist not only the efforts of Popery, but every form of anti-Christian superstition and infidelity, and to promote our common Protestant faith in our own and other countries. That, as the Conference rejoice in the substantial agreement which exists among the people of God, so they are deeply impressed with a sense of the importance of |