This brief section supplements the picture of the life and beliefs of the early Australian Churches of Christ which appears in earlier sections. Three sub-sections deal with the ethos of the Movement, the attitude of the churches to the world, particularly to money-raising, and the visit to Australia of T. H. Milner, a Scottish evangelist associated with the British Churches of Christ.

1. The Ethos of the Movement
2. Attached to the World
3. Visit of T. H. Milner

1. THE ETHOS OF THE MOVEMENT

B.M.H., 1857, pp. 343-344.

      "WHAT can this be"--the reader may exclaim--"I have heard of the Reformation of the sixteenth century, effected by the agency of the lion-hearted Luther and his fellow-laborers; and if any one had pleased to call the great Revival under Wesley and Whitefield, the Reformation of the eighteenth century, who could have said--nay? But the Reformation of the nineteenth century--what can this mean?--who are its promoters?--where is it in progress?"

      Enough, reader, for the present, that in our own time a mighty movement is on foot, in the judgement of thousands deserving the above title. It is of comparatively little consequence who are its promoters, or in what particular localities it is gaining ground; its nature is the main question. If, after all that good men have done in past centuries, a further Reformation is needed; if earnest tongues and pens are now at work to obtain it; and if the objects, principles, and tendency of the begun Reformation are such as will bear the closest scrutiny, then you--if a lover of truth and mankind--may be fairly summoned to join its ranks. "Principles--not men," is the grand motto of our age: you are presumed to acknowledge it, and are therefore requested to read the following brief explanation. Fuller information may be given on subsequent occasions.

      1. WHAT WE SEEK TO REFORM. On this vital point we wish to be well understood. In our judgment, Christianity itself needs no reforming. The religion of Jesus, as it came from him was holy, lovely, divine--hence perfect and insusceptible of improvement. But the Christian religion, as Christ gave it, is one thing; the Christian religion, as represented by existing creeds and parties, another--certainly in argument, we fear to a great extent in fact. A stream may be pure as crystal at its fountain head, and yet be muddied by its channel, or polluted by those who live on its banks. Now, while we joyfully recognize a considerable admixture of pure Christianity in almost every party, we sorrowfully protest--it is only an admixture! It is found amalgamated with elements of Paganism, Judaism, and Romanism. Doctrines, ordinances, and practices foreign to pure Christianity, find an allowed place. Frail and erring men will never perfectly carry out a perfect system. But that is no reason why they should adopt an imperfect one. If we merely battled with admitted inconsistencies, we could hardly profess to be advocating a radical reformation. But it is against systematized evils, legalized wrongs, justified corruptions of the Christian faith that we war. There are not a few, who more or less see with us, who try to comfort themselves under the misfortune. We refuse to be comforted. We raise the cry, Reform!--universal, radical Reform!

not of Christ's religion, but of ourselves from our maltreatment of it.

      2. HOW WE SEEK TO REFORM.--There can be no intelligent reformation unless a definite standard be recognized. Now, while some are pleading for Methodism as it was and others aiming to realize a certain imaginary model of Episcopalianism, or Calvinism, or Lutheranism, we raise a banner having on it, in conspicuous capitals, CHRISTIANITY AS IT WAS AT THE FIRST! Just as far as any ism is Christianity, our watch-word includes it; just as far as it is something outside the New Testament, we are pledged to its repudiation, and if possible its destruction. Not that we claim infallibility in judging between the precious and the vile; but then we say, "Adopt the correct standard--don't aim lower than the true mark." We seek to reform, therefore, by seeking to restore; in other words, Reformation by Restoration is our plea. True, we do not pretend to restore miraculous gifts, or to appoint successors to the Apostles. These pertain to the Lord's prerogative, and not to our duty. But the faith, and order, and practice of the primitive age we can restore, if we will; and therefore we--ought, for the simple reason that no one is warranted to depart from them. "In vain do they worship me, teaching for doctrines the commandments of men" (Mark vii.7)

      3. WHY WE SEEK TO REFORM.--First, for the sake of Christian union on Christian principles All, except blind bigots, are beginning to lament the divisions so prevalent among believers. Union is more and more desired. But union can never be permanent, unless based on principle; and to be Christian union, it must be based on Christian principle. Now the primitive Christians were one; consequently Primitive Christianity will restore union. And such union will be as principled as the Bible--as Christian as the Spirit of Christ sealing and crowning it. Second, for the sake of the world's conversion. Reformation--the parent--would remove innumerable stumbling-blocks from before sinners of all grades. Union--the child-would win them over to Christ. How mightily would union work! It would economise the means of the church--inspire her heart--embolden her prayers--and strengthen her plea with the unsaved; and thus accelerate, beyond computation, the bringing of all nations to the obedience of faith.

      The general character of the present Reformation may thus be summed up in a single sentence: It aims to reform Christendom--to restore original Christianity--to unite all believers--and to captivate the world to Christ.

      Ye men of faith and love, of pure hearts and good consciences, we ask your earnest co-operation!

J. B. R.      

B.M.H., 1859, pp. 41-42.

      WHEN a perfect economy has been departed from and wide-spread apostacy has set in, a reformation may confer great blessing, or several successive reformations may give and secure liberty, with other precious results; and yet, the last and best may fall far short of the original economy, and if rested in or stamped with finality become evil, even as did the brazen serpent, which, though once a blessed instrument of healing to the Israelites, became to them an object of idolatrous worship, and was consequently destroyed.

      Claiming to be of Christ, to have his authority, the world has since his coronation in heaven, behold--

      I. THE ORIGINAL ECONOMY, or administration of the Son of God, with its faith and order fully developed by his Apostles, and recorded in the imperishable records of inspired men, as the only and sufficient rule of faith and practice till the end of the dispensation.

      II. THE PAPACY, built on one sinful, though saved and highly-honored man, with its hierarchy, superstition, infallibility, tradition, and cruelty.

      III. PROTESTANTISM, with its human creeds, human systems, human politics, and its numerous sects.

      The Papacy is essentially and wholly apostate--it does not historically lead to a better order of things. It would seduce all men from the Bible and the Son of God, and will continue till terminated by judgment.

      Protestantism is provisional. Animated by eternal truths, it moves from Rome (but very slowly) to Jerusalem, and seems destined to be lost, or terminate in the original economy restored. By Protestantism we do not mean mere protestation against Papal evil and usurpation, but anti-Papist denominationalism--the whole conglomeration of Protestant sects. It is a strange compound of weakness and strength, error and truth, unities and schisms. It is strong to do what it has done by virtue of Bible truths it has embraced, and weak to convert the unchristian in this land, or to take possession of foreign states, because partisan and sectarian. It has restored some of the grand principles of our holy religion, but it has not sufficiently estimated union--not surrendered to the inspired men of Christ's kingdom--those to whom he gave the Spirit to guide them into all truth. Its past history is not that of one church, but of many sects, and some of them, even now, seem determined stubbornly to maintain their unprofitable position until driven from it by the age, or left to die in their shame. But as the Law led to Christ, provisional Protestantism historically leads to

better things, and will like snow dissolve; and as the melted snow runs to and mingles in the sea, leaving only its dirt behind, so will the good Protestantism be absorbed in the restored faith and order, and the refuse be swept away. Let, then, every Christian devote himself to the two-fold work of converting unbelievers to Christ, and Protestant sectaries to the perfect economy given through His ambassadors, and that because--

      1. As a whole Protestantism is weak. It is not an organism, but a multitude of sects, that do not belong to each other as parts of one whole--that do not form a unit--one body, or one family.

      2. It has no unity of basis. Each sect has its own constitution, and not one of them has the precise constitution of the primitive church.

      3. It has no unity of system. All sorts of systems are embodied in its creeds.

      4. Protestant sects want unity of aim. The work of the church is to convert the world. The pressing obligation of the sects is to maintain their position against each other.

      5. There is comparatively no unity of effort, (otherwise Infidelity and Rome could not stand.) Its finances and resources are mainly devoted to party purposes, and rivalships, ambitions, and strifes are consequent.

      But, as before said, Protestantism is not eminent only for weakness, error, and schism. Its principles of personal responsibility, liberty (not perfect)--its approaches to equality--its frequent assertion of the right of free inquiry, which, however, it sometimes strangles by its human creeds--are of God, and by enlargement will save it from itself.

      In its constitution and modes of warfare the apostolic church differed both from the Papacy and Protestantism. Let the latter return to the divine faith and order, and the destruction of the former will be hastened.

2. ATTACHED TO THE WORLD

      *The Lecture which we publish in our present number, was delivered by Brother Burford, in White's Assembly Rooms, King William Street, Adelaide, on the 7th of November, 1856. We are happy in being able to place before our readers an exposition of scriptural teaching, so lucid and able, on the legitimate means of raising money

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for the advancement of the Saviour's kingdom amongst men; and a protest, drawn from the Sacred Records, against the worldly practices adopted by nearly all the religious denominations, to raise money for religious purposes.

      FELLOW CHRISTIANS,--In delivering before you the present Lecture, we would state at the outset, that it is intended to be perfectly catholic, both in its design and in its application. We therefore address ourselves to all who, in every place, love the Lord Jesus Christ in sincerity and in truth.

      Its design is, to present before the minds of believers, as God's Word shall enable us, what He has made known unto us in the person of his Son, Jesus Christ, and by His Apostles to be His will, in all that relates to the material helps we are called to render for the maintenance of the purity of His holy religion and worship among believers, who are His body the church; and for the promulgation of that religion in the world, which is the Gospel of our salvation. Its application is to eradicate every measure resorted to in the present day, professedly for the promotion of these objects, which is not in accordance with that revelation of His will in these matters, and, by consequence, contrary thereto.

      With this short preface, we proceed to remark, that under each of the dispensations of His mercy which God has given in past ages to the world, he gave full and sufficient instructions for their efficient operation and support. But as it is not our object in this lecture to elucidate those appointed means in connection with the Patriarchal and Mosaic dispensations of divine mercy, we pass them by, saying only that the Patriarchal was of a family character, as its name imports, and was extremely simple in its requirements and observances, though embracing the great and glorious moral truths necessary for man's salvation; therefore, it would be easily and naturally supported, either by individual or mutual family aid. While for the Mosaic, which developed so fully, and entered so minutely, into the great and vital subjects of sin and salvation, we have on record all those directions which God gave specially by Moses to that end.

      Your attention, then, is invited to the contemplation of God's will on these matters, in connection with the dispensation under which we live.

      We are told that this dispensation is by His Son--that these are therefore the last days, or, in other words, this is the last dispensation of His mercy which God will give to mankind. And, indeed, we may gather that it must be so in the nature of things. God having visited us by His Son, there remains no other teacher; and there cannot be a yet more perfect system. Hence Paul, the Apostle of the Gentiles, says, 1n that He saith, a new covenant, He hath made the first old." Therefore those who reject the Saviour, are said by him to be shut up to the expectation of that fiery indignation which shall devour the adversary.

      In accordance with this view, the Holy Spirit has told us by prophecy, that "Jesus shall reign, till all his enemies are put under his feet," that "all nations shall call him blessed," that "the kingdoms of this. world shall become the kingdom of our Lord and of his Christ," and "he shall reign for ever and ever." That the Jews, who were the unnatural enemies of the Lord their Redeemer, "shall no more say every man to his brother, Know the Lord, for all shall know me, from the least of them to the greatest of them, saith the Lord, and I will forgive their iniquity, and I will remember their sin no more." That the Messiah is "the stone cut out of the mountain without hands, that shall overturn and break in pieces all other kingdoms, and itself become a great mountain and fill the whole earth." Nothing less than the ultimate subjugation of all hearts, under the authority and love of Jesus, is proposed to be accomplished by the Gospel of the kingdom which we have in our hands, and this in every inhabited part of the world.

      We may rest assured, that to accomplish so wonderful a result--a result so dear to him who hung upon the cross--that he would institute and prescribe such means as would be best adapted most surely to succeed. Is it not then utterly vain, foolish, and delusive; nay, more, is it not rebellion, to adopt means for the professed accomplishment of this end, which do not partake of the spirit of his holy Gospel--which are not used with a single eye to his honor, and from a devout reverence for what he has taught, by himself and by his apostles--means which are, in truth, in accordance with the spirit of this world, and with the works of the flesh. Now what are the means used, or modes adopted, for securing material helps, avowedly for the furtherance of Christ's cause--the advancement of his kingdom in the world. We say,

      We mean by this collections made, whether ordinarily or at set seasons, in the pews or at the doors of the sanctuary, soliciting money from all alike.

      We mean by this description, all who are known to be worldly-minded, whether that world ly-mi nd ed ness be less or more obvious--their conduct less or more respectable--their language less or more chaste--their pursuits and indulgence less or more vain, corrupt, brutish, or cruel. All are, by the Word of God, included in one category--their differences are only in degree. They are worldly or fleshly-minded, and in a state of condemnation and death.

      There is yet another means, that of CONCERTS, but this mode of collecting bears so close an affinity to the bazaars, that we class them together. I believe these constitute the prevailing modes adopted in the present day by bodies of professing Christians. How easily, and consistently with such practices, they may reach to yet greater lengths, it requires not much penetration to perceive.

      Now, let us place in juxtaposition with these modes of raising money for religious objects, the means which Christ the Lord has enjoyed or sanctioned by His servants the Apostles for that purpose, together with, the spirit and manner in which they are to be carried out as commanded by Christ himself.

      These means are of one kind only, that is, voluntary. It is necessary to premise this before calling your attention to the practical means appointed in the New Testament, because we have confined ourselves to the consideration of the means employed in this colony, at the present time. Happily, we are delivered from that coercive support of religious creeds, which is enforced by all European Governments, and also in every other colony but our own, with one exception. Thanks for God's blessing upon the enlightened labours of a Christian population for this deliverance from coercion in matters of religion: a practice so opposed to the spirit and essence of the Gospel, and so entirely corresponding with the elements of a forgone dispensation.

      1. The first practical means we read of in the New Testament were in the character of Votive Offerings.

      Thoroughly impressed and subdued, by their perception of the overwhelming mercy and love of God their Saviour, no man called ought that he had his own. They consecrated all that they had, were it less or more, to the service of their Redeemer and Lord.

      How admirably fitted for the support of the ordinances of religion, and the propagation of Christ's cause in the world this means was, we shall at once see, when we recollect, that to confess the name of Jesus, was to be excommunicated from the Jewish community, and to be subjected to the confiscation of their goods. Thus subjected to banishment from both ecclesiastical and civil privileges, Jesus fulfilled towards them His Divine promise, "There is no man who hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake and the Gospel's, but he shall receive a hundred fold: now in this time, houses and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come, everlasting life." They threw all that they had into the common stock, and some that had

      houses and lands sold them, and came and laid the price at the Apostles feet. So mightily grew the Word of God and prevailed. All were thus alike cared for in their exigencies, as often as their honest industry failed to obtain employment, or remuneration when employed. But in the course of time, this means was subjected to abuse, by some. Very early in the career of the first formed Christian church, we find the spirit of vain glory actuated the minds of Ananias and Sapphira his wife. They sought to gratify their pride and selfishness, at the sacrifice of their piety and simplicity, by attempting to deceive the disciples, in giving a part for the whole of the price they had received for their land. And what was the result? Did Peter and the other Apostles condemn this mode of supporting Christ's cause, by a votive offering of themselves and all that they had for that purpose, and devise some other plan? By no means. Peter, by the Spirit of God, condemned this guilty couple, because they had not lied unto men, but unto the Holy Spirit, and they fell dead at the Apostles' feet. Judgment always begins at the house of God, and happy will it be for you, who meditate on God's judgments for your instruction and warning, lest you too come into condemnation when you least expect it. Further on in the church's history, the Apostle Paul found it necessary to forewarn the Christians, that if they failed to provide for those of their own house, they denied the faith, and wore worse than infidels. This neglect of themselves, and of those who depended on them for support, would arise from two causes. First, their having given themselves and their all into the common stock for Christ's sake and the Gospel's, and also a mistaken notion in which they indulged, that the promised second coming of Christ was at hand, and, therefore, the ordinary occupations of life were unworthy of their attentions and regard. Thus they made the ordinary duties, and natural responsibilities of life and its relationships, and their sublime expectations of that glory, which should be revealed at the appearing of the great God and our Saviour, inconsistent one with the other, and in this, they denied the faith. So the Apostles taught them that the faith of Jesus included a faithful discharge of every relative and social duty in the world, and also in the church. This was the second recorded abuse of "the Fellowship," which was instituted by the Apostles, on the formation of the first Christian church. But neither for this did the Apostles make any alteration, in respect of the appointed means for the sustenance and promulgation of the Gospel of Christ. And to this day, this mode remains, just as it was then sanctioned by our Lord and His Apostles, subject only to two limits, which they have imposed: first, that the votive offering, whatever it is, must consist with a due regard to our own daily wants, and the wants of our houses. Next, that it is left perfectly to the will of the believer, to offer or not to offer. Hence, said Peter to Ananias and Sapphira, "While it remained was it not thine own? and after it was sold was it not in thine own power? Why hast thou conceived this thing in thine heart?"

      2. The second practical means, ordained by the Apostles, for supplying necessities of the church of Christ, was, That on every First Day of the Week, Christians should lay by in store, according as God has prospered them.

      This was the instituted and regular means for keeping in exercise the holy sympathies of believers, towards the several objects that required their assistance. Amongst those objects would be, the support of the Apostles in their work, and also of those Elders and Deacons who gave themselves wholly to the work of the ministry; together with the ordinary expenses attending the ordinances of religion and the worship of God. Add to this, the support of the destitute among the brethren, and the succour of such as were persecuted for the name of Jesus.

      These are the objects embraced in the "Apostles' Fellowship," as it is called, at the outset of the Christian church, and in which, we are told, the believers continued steadfast; and these two methods are the only means which Christ and his Apostles have appointed to accomplish the end proposed. How simple, and how beautiful, is this machinery! and its motive power is Love--a motive power, perpetual and ever-enduring as the soul--as that love wherewith Christ has loved us, and given himself a sacrifice for us.

      The spirit, therefore, in which these two means are to be carried out is the spirit of love; and the manner, is just that manner which love, and love alone would dictate. The Divine principle is the creation of the Holy Spirit, and is effected by the word of His truth, the testimony of Jesus, who is LOVE. Fashion cannot lead it. Custom cannot prompt it. Sable, or white, or imposing vestments, cannot entice it. Gorgeous apparel, with robes and mitre, cannot command it. Splendid ceremonies, and a prescribed and formal ritual, have no attractions for it. The whole power of human governments, with the strong arm of the Law, cannot compel its existence. And where it does exist, the force of the sword has no power to cut it from its object. Nor can the oppression of persecution crush it. It is far, very far, from all these influences. Its object is almighty, and itself is all powerful, in the might of His Holy Spirit. The person of Jesus is its object, and nothing in heaven, in earth, or beneath the earth, can ever separate those who love Him, from His love to them. If then this love is far beyond the reach and influence of the principalities and powers of the unseen or spiritual existences (and we are told that it is), shall we doubt its suitableness, or efficiency, to accomplish of itself, all that relates to the gathering in of souls to the kingdom of the Messiah? Let all who love the Lord Jesus Christ in sincerity and in truth, have faith in their Redeemer--in his word of command and of promise--and in the instrumentalities which His infinite wisdom has appointed, and you will assuredly find, that the mountains which oppose the progress of the church of Christ shall be removed, and cast into the depths. Whilst if you waver--stoop to temporize with the world, and adopt systems of expediency, those methods will create mountains of hindrance and difficulty, where none had before existed.

      Now let us examine and compare the means we noticed above, which are practised so extensively by Christians in the present day, in this colony. The first we stated to be, INDISCRIMINATE COLLECTIONS.

      Here we first state, that the means appointed by our Lord and his apostles, and the principle by which those whom they addressed were moved to their use, are alike incompatible with the condition of an unregenerate man. We have seen what these means are. They are voluntary and votive offerings to Christ himself in the person of His disciples. According as he said, "He that giveth a cup of cold water to a disciple, because he is a disciple, shall receive a disciple's reward!' He that receiveth you receiveth me!' Such an act therefore can only proceed from a renewed mind--or, in other words, a mind under the influence of love to the person of Christ. Donations then from all other persons are unholy. They are not offered in the obedience of love. That faith, or belief in Jesus, which works, and works only by love, has no part in their offspring; and, whatsoever is not of faith, is sin. Therefore those Christians who solicit their aid, have the greater sin.

      We notice, secondly, that there is great danger to the unbeliever who thus gives, that he will deceive himself, by supposing that he is a partaker of the blessings of that religion which he thus contributes to, with a view to its support. Two evils are plainly attendant upon this; one, that these contributions have a direct effect in deterring the individual from the anxious contemplation of the vital truths of the gospel, out of an earnest desire to be numbered with the true disciples of Jesus--truths which must be believed with the heart, 'ere that blessed state can be attained. Another is, that he is irresistibly led to the supposition, that the cause of Christ's gospel is supported by such offerings as he can give, in common with believers. Those Christians, too, who pursue such a course, deceive themselves equally by the same supposition. Thus, while the worldly-minded assume to themselves the outward demeanour of piety, and mistake the appearance for the reality, the believer descends to the worldly-minded, as he supposes, for the advancement of religion, as if money, rather than a holy obedience in love, were best suited to this end. To men of the world, who contribute their material help for the purposes of the gospel, while they themselves obey it not, the language of the prophet Isaiah, to the formal and hypocritical Jews of his day, is strictly and alone applicable, "Who hath required this at your hand, that you should tread my courts; bring no more vain oblations--they are a trouble unto me--I am weary of bearing them--and when ye spread forth your hands, I will hide mine eyes from you, yea, when ye make many prayers I will not hear!'

      Then, the constraining principle, which is to urge to the use of these means, is love, as we have said--the divine principle of love to the person of Christ. The means themselves are holy in their nature, and the principle which works them are also holy. Nothing less than this holy principle could operate effectually, and to the necessary extent, while we confine ourselves to the only means suited to the end which Jesus has appointed. But when Christians should be brought to feel, that this great work is committed unto them, and to them alone, they will not fail to do as the first Christians did, and

will feel, that they have a full reward in their obedience of faith. The cause of our Redeemer will not then want for means. His own appointed means will be all-sufficient, because they will be accompanied by His own blessing, having nothing in them that is worldly or to which exception can be taken. They will feel, that to ask the world to take part with them in this holy work, would be a practical denial of their confidence in the wisdom and power of their Lord--a desecration of their piety--a paying court to the world, from which they are commanded to be separate, and a most gratuitous insult to their sad condition, because they know, while asking for their money, that they have neither part nor lot in the matter.

      If this is the scriptural character and sad effects of indiscriminate collections in our places of worship, how much more obvious and sad must be the effects of soliciting aid from the unholy and profane.

      But what can be said concerning the last expedients we named BAZAARS and CONCERTS? Can they be justified? Must they not be condemned? It is always unpleasant, and very distasteful, to find that we have faults, of which we require to be reminded, or to have them reproved. Yet, who that desires to have a conscience void of offence towards God and towards man; or that has experienced, in reference to any gospel truth or precept, the peace of God in their souls, would not be thankful to their brethren and their God, for such kind information and reproof, as should lead them to obey more perfectly the will of their Redeemer? You would say with David, "Let the righteous smite me; it shall be a kindness: and let him reprove me; it shall be an excellent oil, which shall not break my head!'

      First, we say--A catering to the Senses.

      Well, an advocate will perhaps say, and is there any harm in that? To what purpose were our senses given, but for gratification? Has not the Creator so adapted the works of His hands, as to administer most gratefully to the enjoyment of our senses? And what is more, does not God, in His great benevolence, give these things, both to the evil and the good?

      We reply.--If you have this enlightened view of the goodness of God, then enjoy that goodness, and bless God for it, as a part of your portion which He has given you upon the earth. But enjoy it in the way--at the times--and for the purposes which He has appointed otherwise you turn the beauty and order of his works into confusion.

      Do you forget that your ostensible object in these things is the promotion of religion in the heart, and its promulgation in the world? Let us see then whether they harmonize, as a means to this end, with the spirit of Christ's gospel. The objects the gospel proposes to accomplish are--the regeneration of the soul, and its restoration to the likeness of God. Now it is self-evident, that the means in all cases must be suited to the end, or success will be

unattainable. Seeing, then, that the design of the gospel is so spiritual, and holy, and heavenly, can that design be forwarded by carnal means? If so, when you enter a place of worship, substitute for confession of your sinfulness a gift of something beautiful or imposing to the 'Sight--an emblem of that spiritual grace which shall be an ornament to the temple--or which, if sold, would raise money, and see if God will accept the offering? Instead of prayer, let an instrumental band put forth its minor strain in plaintive harmony, for it is very gratifying to the sense, and see if God will accept that style of prayer as compensatory for that which is spiritual? Instead of the spiritual song, or hymn of praise, bring your bouquet, or garlands, or wreaths of flowers, and see if that will be an acceptable offering to your Redeemer? Instead of that spiritual joy and gladness which the gospel prescribes, come with elegant and rich dresses, and join in the gladsome dance, and see if that be an acceptable offering? Instead of appealing to their sense of the love of Christ to them, as the all-constraining motive of liberality and the communication of their good things to others, establish a post-of f ice, or, it may be a dice box, as a prolific source of material help. Ah, Christians who practice such things, do you begin to see where you are? Oh, it is nothing new! The heathens, in the devotions before their idols, did all these things many years ago. And to such a perfection did one section of the professing Christian church attain, centuries ago, that they taught this doctrine--That all pious frauds, as they termed them, were virtuous, in the cause of promoting religion, for the end, said they, sanctifies the means. The means, too, which you are daily practising has this recommendation--that the world can join it, and be gratified with the entertainment. The evil with the good. Your advocate of such measures should certainly make a little addition, and that should be, a respectable operatic performance; such as one as could not offend against the most delicate sentiment, or hurt the nicest ear. Considering the object, that the proceeds are to be employed for the advancement of religion, it would be very attractive. Why not use it, then, seeing it is for such an object? What harm is there in the gratification of the senses? Dear friends, I beseech you, be not deceived. If those things would be so manifestly absurd and heathenish in the house of God, they are not a whitless so anywhere else, when the professed objects of them are the promulgation of the gospel and its sanctifying influence upon the heart. Remember that the apostles of us Gentiles has said, "Evil communications corrupt good manners."

      Secondly, we say--It is a system of Juggling.

      "Well," your advocate would say, "those who go are willing to be juggled, because they know for what purpose their money will be used; so what harm is there in that?" To this we say, always keeping in view the professed object of these proceedings, that if it were so (which it is not) that such a system would be justified, or be sanctioned by the world in our ordinary dealings one with another, yet it is directly opposed to the counsels of Jesus, who says, "Lie

not one to another--"Provide things honest in the sight of all men"-- "He that giveth, let him give with simplicity," "not by constraint of any kind, but willingly." "As a man hath purposed in his heart, so let him give." "when thou doest thine alms, let not thy right hand know what thy left hand doeth," and thy Father, who seeth in secret, himself shall reward thee openly!' How far do the tact and address of a lady presiding at her stall agree with these direct injunctions? How much does the emulation between the lady presidents, as to who shall get most money out of their visitors, accord with this simplicity? The study of attraction, too, in its varied forms, administering to the lusts of the flesh, the lust of the eye, and the pride of life--what affinity has this with the lowliness, the grace, the unaffected simplicity of character the Christian is called to cultivate and to manifest? What is there in common between these practices and the spirit of the Gospel, together with its design and end? It is unnecessary for me to dwell upon their unfitness to further the object proposed--their too manifest opposition to it--their being unacceptable to our Redeemer, and therefore, of necessity, a terrible hindrance to the genuine work of the Gospel; nay, a means for destroying its gracious and most natural influence.

      Consonant with these reflections, let us follow out a few thoughts which are suggested by the light of Scripture and experience.

      There is a most emphatic and remarkable expression which is used by the Apostles in their letters to the various churches, with great frequency and force, and under a variety of circumstances. These circumstances invariably arose in connection with some point or other of belief or practice which was at variance with the spirit of the Gospel itself, or with that all-pervading love by which the Gospel sanctifies the soul of every believer who yields himself unconditionally to its teaching. That expression is, "the faith. This term, "the faith," includes not only the doctrines of justification and salvation by the righteousness and death of Jesus, through believing in him, but also every Gospel precept for the regulation of our spirit and conduct as believers, towards the church and the world, and in every relationship of life we sustain.

      If in reference to God's holy law, given to us by Moses, he who transgresses in one point is guilty of all, inasmuch as he has sinned against its spirit and its Author, the same truth obtains in reference to the Gospel, but with a heavier weight of guilt, inasmuch as the Gospel exceeds the Law in the glory of its character, containing as it does that law within itself, and being given to us according to the spirit of grace. If "the faith" includes every Gospel precept, then it is manifest that "the fellowship" in which the first converts to the faith are said to have continued steadfast, is included in that comprehensive term. "the fellowship" is too generally considered to mean, the union or association of believers in church membership only, independently of this matter of

contribution to the support and propagation of the Gospel, by the labors of its ministers, the ordinances of its appointment, and the necessities of its poor saints. For such a narrow view of the Apostles' fellowship, which, when rightly observed and carried out, gives perpetual exercise to every Christian sympathy and virtue, we are indebted to two principal causes. One is, that we too slightly read, we do not study the Sacred Records with that close application of our hearts and minds which their importance demands. The other is, the terrible force of custom, sustained by ministers and men of high repute, and to whom (too much from habit) we look for guidance. But that this view of the fellowship is incorrect, is clearly enough shown:--First, In that it forms a distinct part of that "form of doctrine" which is delivered unto us, and concerning which Paul thanked God the Christians at Rome had obeyed from the heart. It is placed after the Apostles' doctrine, which was salvation by Jesus Christ, through faith in his name, and before "breaking of bread and prayers." Secondly, It is shown also in the anxious solicitude of the Apostles towards all believers, that they would not fail to be fruitful in this good work, but carry it out every first day of the week, and also in their ardent thanksgiving to God on their behalf, as they remembered this duty and bore this fruit. Thirdly, It is shown in the very necessities of Christ's flock at that time. Those necessities will always be the same in his kingdom on earth, where his Gospel is fully obeyed by all who profess his name. In resorting to other expedients, the Christian avoids bearing the cross; but when he adheres to the law of his Lord, that cross will have to be borne.

      If, then, we have recourse to other ways for raising money for the support of Christ's church and cause, we act contrary to "the faith." To suppose, that the cause of Christ, or "the faith," can be assisted by such means, is to suppose a contradiction. It would be to say that piety can be promoted by acts of impiety--that holiness and self-consecration to Jesus can be promoted by earthly expedients. Those means which are recorded for our guidance are therefore obligatory upon all Christians, and upon them only. It is, by consequence, obligatory upon every believer to contend against every other mode as a duplex expedient, which can have no other effect than to deceive and corrupt Christ's body--the church. The Apostle Paul tells us plainly that he ordained the same things in all churches. And the Apostles having fulfilled their mission, and sealed their testimony with their blood, that testimony is closed for ever, and a curse denounced against every one who shall add to or take from it from that time forward until the appearing of the Lord Jesus Christ. Any alteration therefore in this matter from the system laid down, must be regarded by you as a human innovation, unsuitable to the promotion of godliness, and congenial only to "the works of the flesh."

      But it may be said, that the object is not directly for promoting personal piety, but to cover the expenses incurred in the building of suitable places of worship. This is a purely specious argument. Christ's work is not a divided work. That which is not intended for promoting personal piety, cannot receive the approbation of Jesus, under the pretence that in these places personal piety will be taught and enjoined. And if it have

not his blessing, personal impiety and hypocrisy will result. This plea has been sufficiently answered also in what we have said before.

      Let me here call your attention to another consideration. Usually men do nothing without a motive; that motive may be universally characterized as the expectation of a reward. However indistinct or ill-founded, still, this is the motive, that it will bring a reward. If the reward were simply their own present gratification, then, in these Bazaars they have their reward. But if they connect with this idea the reward of God's favour and approval in these matters, they most assuredly deceive themselves. When, and for what, has Jesus promised his reward? "When the Son of Man shall come in His glory, and all the holy angels with Him, He shall sit upon the throne of His glory, and before Him shall be gathered all nations. Then shall the King say unto those on His right hand, Come, ye blessed of my Father, inherit the kingdom prepared f or you from the foundation of the world; FOR I was hungry and ye gave me food; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." On this you may perceive the Apostles founded "the fellowship." Again, in the beatitudes of Christ's sermon on the mount, rewards are assured by Jesus on certain conditions. "Blessed are the poor in spirit. Blessed are they who mourn. Blessed are they who hunger and thirst after righteousness. Blessed are the merciful. Blessed are the pure in heart. Blessed are the peacemakers. Blessed are they who are persecuted for their righteousness. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my name's sake; rejoice, and be exceeding glad, for great is your reward in heaven." Then again, read the Apostle James' description of pure religion: "Pure religion and undefiled before God and the Father is this--to visit the widows and the fatherless in their affliction, and to keep oneself unspotted from the world." It is for these things, and these only, that men shall be rewarded of the Lord Jesus. Besides, consider the language of Jehovah, "The Most High dwelleth not in the temples made with hands." "The Heaven of Heavens cannot contain Him." "What house will ye then build me, saith the Lord." "The time is come, that neither on the Samaritan mountain nor yet at Jerusalem shall men worship the Father, but he who worshippeth must worship in spirit and in truth, for your Father seeketh such to worship Him."

      The great object which our Lord Jesus Christ had in view in instituting His ordinances for the formation, and the spiritual health and vigour of His church was, that believers should ever stand out from the world separate and distinct, not only in their associated capacity, but in their individual character and conduct, and that this separation and distinction should be as marked--as obvious to the world--as that which obtains between good and evil--holiness and sin--purity and impurity--light and darkness. Hence

the important and indispensable character of those institutions of our Saviour--baptism and the Lord's Supper--when scripturally observed; and hence the necessity, binding upon every believer, to contend, and to contend earnestly, for "the faith" once delivered to the saints.

      Be not engaged in promoting outward appearances. And be not carried away with the supposition that assemblies attracted by such appearances are assemblies of believers whom Christ will own at His appearing. And let not those who, while exercising their ministry, sanction or encourage efforts so contrary to "the faith" prescribed in the Scriptures, and so repugnant to the spirit of Christ's religion, imagine for a moment that such offerings as are comprised in these modes of raising money will be accepted by God. And if they be not acceptable to him they cannot be contributive to the cause of His religion in the world--much less in the church. But it may be said, that to confine ourselves to such means only as believers could supply with their utmost willingness and ability, would be to shut ourselves up to efforts far too limited and not at all commensurate with the vastness of the work which the Lord Jesus proposes to accomplish by His Gospel. This has already been replied to; but further, we say, costly edifices, grand in their strength, extent, and excellency of workmanship could never have been raised by the voluntary aid of Christians acting under the instructions of the gospel, and for this simple reason, that they would not have needed them for carrying out the gospel plan. Besides which, all outward splendour and public show are discountenanced in all the Epistles, as being contrary to the spirit of the dispensation of the Son of God. His is a purely spiritual dispensation, and therefore far surpasses the Mosaic, in which all these things were studied. And for what reason were they then studied? Because all things were made typical of that which should be spiritual and pure under the reign of the promised Messiah. With such an object in view nothing can be too good, or glittering, or grand for human sight or use, in connection with the temple and its worship. But when the antitype--that which is spiritual--is come, for us to cultivate this material greatness and splendour is to retrograde--to go back again to the beggarly elements of the world. And truly this has been accomplished to a most deplorable extent since the apostles' days; so much so, that by the incontrovertible testimony of all history, ecclesiastical and profane, just in proportion as this grandeur has been cultivated in the structure of places of worship, and in the order of what is called Divine Service performed therein, has been the progressive ignorance of mankind, the corruptions of the habits and manners, and the degeneracy and scandal of their lives. Truly we are compelled to exclaim, in the words of the apostle of us Gentiles, "Are ye so foolish, having begun in the spirit; are ye now made perfect in the flesh?" True, the Judaizing doctrine, that Christians must be circumcised and keep the law of Moses, or they could not be saved, extorted from the apostle this exclamation. That was the commencement of the retrograde movement in the church, and these things which we witness in the present day are the sequel, until

those who occupy the place of the ministers of Christ have been pleased with gaudy baubles, and imagine that they honour Jesus and His religion by outward shows and dumb motions, while the people are kept in spiritual darkness, deficient in knowledge concerning the pure and simple gospel of the adorable Redeemer, and we are thus fitted to be the prey of priests and priestcraft, to the upholding of their ungodly or unscriptural systems. Nor will it be otherwise until the custom of bowing down and worshipping of material greatness and priestly exaltation is swept away from the church of Christ. The most lamentable and ominous of the present times is this--that the great majority of professing Christians at the present day is so completely engulphed in various systems of church organization, which are consequent upon councils, creeds, and symbols, that they are like slaves, unconscious of their thraldom and contented in their chains. Of these systems we see the consequences in the increased and increasing assimilation of the church and the world, insomuch, that it becomes increasingly difficult to discern the one from the other, and increasingly evident that the scriptural order of Christ's church, the scriptural mode of admission therein, and the very expressions of Scripture relating thereto, are completely inverted.

      Surely it is high time that all those who love the person of their Lord, and would keep his commandments, should be careful that they be led by nothing--by no human teaching--no human authorities--no canons of councils--no creeds--but by their own prayerful reading of God's Word for themselves, should prove the teachings of others, and test their practices by that Word alone, and come out from among all that is not in perfect harmony with the teaching of Christ and His Apostles. Let it never be forgotten by you that if the knowledge of God's Word is obtainable and you do not seek it--or, if His Word is read or spoken in your hearing and you refuse to receive it--yet, nevertheless, by his Word you shall be judged at the day of the appearing of Jesus Christ, and your ignorance will be your guilt. On the other hand, if you receive with confidence whatever He has commanded and taught by himself and His Apostles, and resting your hope thereon, reduce it to practice, Jesus himself has told you your reward, "Whosoever heareth these sayings of mine and doeth them, I will liken him unto a wise man who built his house upon a rock; and the rain descended, and the floods came, and the winds blew and beat upon that house, and it fell not, for it was founded upon a rock." Think not, then, I beseech you, think not lightly on the subject of this lecture, for the spiritual health and vigour of Christ's church is bound up with the spiritual health and vigour of each individual believer. And as the Lord Jesus has established His church to be the means of subjugating the kingdoms, and tribes, and families of the earth to himself, success in that work of the world's conversion, for which every true lover of Jesus ever prays, will depend upon your faithful and exact conformity to the instructions He has given you by His Apostles, TO WHOM HE entrusted this glorious mission.

      Bring then every mode that is adopted for raising money for Christ's cause to this unerring test, and all that is light and trifling--gay and superficial--all that administers to the lusts of the flesh, the lust of the eye, and the pride of life, will be seen by you to belong to the "works of the flesh;" to walk according to which is death-- spiritual death; and you will be anxious to fulfil the Apostle's exhortation "Watch ye, stand fast in 'the faith,' quit you like men. Be strong. Let all your works be done in love!' And you will rest assured that the means which Jesus has prescribed, however they may be despised according to human ideas of prudence, or of fitness of means to an end, are the most effectual for the fulfilling of the glorious purposes of His Gospel. Then, and only then will the church which is spiritually designated the Bride, the Lamb's Wife, shine forth "clear as the sun-- fair as the moon--and terrible as an army with banners;" while all that is of human device will most effectually hinder that glorious work, so far as God shall permit it to operate.

3. VISIT OF T. H. MILNER

B.M.H., 1862, p. 112.

      We are informed that Sister Milner accompanies our beloved brother--that as stated above they expect to leave Liverpool on the 5th of this month--that though business matters in part cause this journey, our brother, who is always anxious to make known the gospel, hopes to make this journey one of profit to the cause of the Lord. May He who holds the sea in the hollow of his hand, preserve them in their outgoing and returning. May no harm come near their dwelling, and may the blessing of the God of Israel defend them.--ED.

B.M.H., 1863, pp. 147-148.

      Bro. Milner gives a pleasing outline of his trip to Australia. He says--

      Bro. Service, once well-known and esteemed in Glasgow, stands forth most prominently in Melbourne of any of the brethren; but he is surrounded by a staff of experienced and intelligent disciples, who ought, by simple arrangement to that effect, to form a presbytery under whose guidance the Church would doubtless make safe if not rapid progress. Brethren at home will recognise the names of personal friends in the truth when I mention Brethren Thomson, sen. and jun., Macgregor, Burtt, Dickens, Roberts, Rankin, Murray, Dick, Wylie, Lyal, L. Milner, Davis, and others.

      Very pleasant recollections have we of the Lord's day and other visits to the suburban churches. Prahran, where first the few brethren broke bread together, is now quite a considerable township, and there the second, if not the first church as to numbers, assemblies in a neat attractive little chapel. Just as we reached the colony, one of the pastors, Bro. Picton, left for Ballarat, to which place a business appointment called him, so that the oversight devolved on brethren Diver and Chambers, aided as they are likely still further to be by other brethren. Further off from Melbourne by two miles is St. Kilda, the favourite suburb, from its pleasing contiguity to the bay; here a little church gathers in a place attractive only to the lover of the truth. The leading brethren here are Hilyard, Shaw, and Carr, thorough lovers of the truth. At the request of resident brethren, however, the Town Council granted the use of their handsome Town Hall, where a large and somewhat fashionable audience listened with all attention to a lengthy speech on Christian union. Brighton, another attractive seaside resort, eight miles from Melbourne, has the benefit of the labours of Bro. Coles.

      Away into the bush for several miles off the Brighton road, come we to Moorabbin, where a scattered population, chiefly of farmers and market gardeners, has had the truth brought into its midst by the brethren, and not without success; for at Chesterville, Bro. Walker's pleasant location, so named from his happy recollections of Chester in England, a little church, once stronger than it is, meets under his pastorate in a plain but comfortable wooden chapel; while yet two miles farther off, another little gathering assembles at Beaumaris under care of Brethren Judd, a father and two sons--most estimable Christians. At both of these places the neighbours came out to hear by no other than word-of-mouth invitation to the overfilling of the little sanctuaries. Indeed, the country population gives more promise of an immediate reception of the truth when simply presented than that of the town. Insomuch, that a bush mission is looked upon with great favour by brethren best qualified to judge. The little church at Carlton, presided over by Bro. Lawson, a good and earnest brother, known to brethren in Fife, can scarcely be called suburban, Carlton being but one of the local divisions of Melbourne.

      Besides church and public meetings, we had almost daily personal conversation and weekly conversational gathering with friends and brethren, at which various topics of interest were reviewed, not without advantage. Also a series of conversaziones on pastorate, church and order, and evangelistic co-operation, &c., im the chapel at Prahran, most attended by forty to fifty brethren, the majority of whom took part in the discussions in the most interesting, creditable, and brotherly manner. Our trust is that the result will be seen in a fuller development of the brethren's gifts, a more free exercise of the duties of pastorate, and a more regular and general co-operation for evangelistic purposes.

      There are several small churches up the country, one at Ballarat, one at Maryborough, one at Beechworth. We had opportunity of visiting the first named only, if we can be said to have done so by spending one Friday evening, and delivering a lecture. With a population around them of forty thousand, reinforced by the location of so esteemed and experienced a disciple as Bro. Picton, and seconded by Bro. Divers' zeal in tract distribution, my expectation is to hear good tidings of the truth in Ballarat.

      It was with much regret that we had to decline various kind and pressing invitations from brethren in different distant parts, all of whom pled the claims of their respective districts, with the unfailing argument, that much good would result from a visit. One of ten wishes that twice as much could be done in the day's brief span, or that he could be in more than one place at once; but vain wishes are of little avail in this matter-of-fact would.

      The brethren of South Australia--Adelaide and Hindmarsh in particular --kindly invited us to give them a visit of not less than six weeks. Everything but the one already indicated was calculated to induce compliance. As a sort of compromise, therefore, I suggested a single week's visit by myself, leaving Mrs Milner under the care of sisters in Melbourne, and this being agreed to, I had the pleasure of making the personal acquaintance of brethren well and favourably known by corresponding and report. No sooner was I among them than I regretted not having been able to comply with the original proposal.

      The Adelaide and Hindmarsh churches, led on as they have been from the first by brethren who have long stood well and prominently in the public esteem, find no difficulty in obtaining a good hearing for any visiting brother, and no evangelist need wish a finer field, or more cordial support than here invite the willing labourer in the good work. Unaided by any stated evangelist the truth has spread, by individual and joint efforts of the brethren, to the formation of several interesting churches, one of them as far up the country as sixty miles; and it is the decided conviction of brethren longest connected with the country, that faithful persevering Gospel labour will bring an abundant reward as well in the bush as in the towns.

      The polite attentions of Brethren Magarey, Santo, Kidner, and Warren, and their dear families, and indeed of all, so far as opportunity offered, will ever form a sunny recollection, and an incitement to further service in the best and happiest of enterprises.

B.M.H., 1866, pp. 274-279.

      The Church of Jesus Christ has been called to mourn the loss of one of her ablest and most earnest advocates. As intimated in the obituary of last month's Harbinger Elder Thomas Hughes Milner fell asleep in Jesus on the 11th of June, and it would not be easy to say what substantial loss this announcement expresses; I am sure no one will feel aggrieved when I say that within the circle of the British Churches, there does not remain one more noble, more devoted, more eloquent advocate of the Christian Faith, one who had a greater ambition to spend and be spent for Christ; this indeed was the principle of his life to which everything was made subservient, earnestly fulfilling the apostolic exhortation, "I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service." Now the thank-offering has been accepted, and this servant of the Lord has been called to take his place with the greatly good in that better land where labour gives place to repose; and as he passes away from us we hear the echo of his voice repeating those words he had learned so well, "for me to live in Christ, and to die is gain."

      In the year 1825 Thomas Hughes Milner was born at Springfield, Leith, in which flourishing seaport his father, Dr. Joseph Milner, enjoyed an extensive practice as a dispensing physician. Somewhat late in life and having been twice previously married, he took to wife Miss Jessie Robertson, a young lady of great personal attractions; eleven children, of whom the subject of this notice was the, seventh, was the fruit of this marriage. Up till the time of his union with Miss Robertson, Dr. Milner was a zealous supporter of the Methodist Church. Mrs. Milner's relatives, however, were chiefly among the Baptists, her mother being one of the first members of the church presided over by the Haldanes, and in early life she became a member of the same church; there is no doubt that the influence of his wife helped the Dr. in his resolve to leave the Methodist connection for the fellowship of the Baptists. Dr. Milner was remarkable for the possession of those graces which go to form the Christian gentleman. The dove and not the serpent was his emblem, and on its wings he was sometimes carried into the forest where beasts of prey lie in ambush. I mean, that for lack of the wisdom of the serpent he was often moved, by false representation, to lend his means and give his name to persons entirely unworthy, and in this way suffered such severe pecuniary loss that, from a position of

comparative affluence, his circumstances became so straitened that, previous to his death, Mrs. Milner resolved upon adopting some means for the upbringing of the family. In pursuance of this object she opened a shop in the general drapery trade. It was not long after this that Dr. Milner was carried to his grave full of years and ripe for the inheritance of the saints in light. This event left the children entirely dependant upon their mother. Mrs. Milner instead of taking advantage of a fund to which, as the Dr's. Widow, she was entitled, chose to rely on her own endeavours and, indeed, before this she had established for herself a flourishing business. It was not long before she reaped the fruit of such energy for beside supporting her family, educating them respectably, and exercising the grace of Christian liberality she was able, in a few years, to lay aside a considerable sum.

      At the time of his father's death, Thomas was a boy of some ten summers. His gentle and obliging disposition endeared him to all, and not only in the family circle but at school he was a general favourite; he seldom found himself mixed up in the usual school-boy disputes, and when he did, there were always champions ready to do battle in his stead, "discretion is the better part of valour" is a maxim which boys do not usually act upon, it seems, however, that Thomas Milner was an exception in this as in some other respects. Although he was thus gentle and retiring he was not dull, a rich vein of humour was constantly manifesting itself and, indeed, through all his life this was never hidden over.

      As a boy, he was remarkably clever, quick of perception and earnest in application he promised to be a bright particular star, and no doubt, had circumstances proved favourable he would have risen to eminence in one or other of the professional walks; as an example of early promise, I may mention, the fact, that at the age of eleven he was offered a free membership of the "Royal Institution of Arts and Painting." But, circumstances already named altered the complexion of his life and he must forego the painter's easel and the lawyer's desk for the counter and the yard stick; his elder brothers, two of whom were destined for their father's profession, had already advanced so far in their education that it would have been wrong to have prevented their entering upon the course chosen for them. Thus it befell that Thomas was made a member of that undignified profession, but never mind, to an angel it is of no moment whether his work is to sweep a crossing or to rule a kingdom, so long as it is his Master's will.

      At the age of seventeen he gave himself to the Lord; along with the three younger members of the family, he was baptized by Mr. Robertson of St. Ninians', the use of the Bristo Chapel baptistery (Scotch Baptist ) having been kindly granted for that purpose. The four youths immediately afterwards joined the "Morrisonians" under Mr. Kirk, thus making their fellowship to hinge rather upon the question of the atonement than upon baptism. This course was, perhaps, in accordance with the ardour of youth, and no doubt what

they had seen and heard of the labours of Morrison and his coadjutors had approved them as devoted servants of Christ. From the first of the movement when Wardlaw's students were expelled and Morrison left the fellowship of the Presbyterians Mrs. Milner took a lively interest in the c4use, and they always found a hearty welcome at her house, a privilege they often took advantage of; pleasant memories of these days still linger in the family.

      From the first of his Christian profession he shewed an earnest desire to promote the interests of the Saviour, and was heartily engaged in the various schemes of usefulness in connection with the church. He soon gave evident token of an aptness for public speaking, and although liberty of ministry, as we understand it, was not recognized among the "Morrisonians" there was not wanting frequent occasion for the exercise of this gift in their efforts to promoted the truth in the rural districts around Edinburgh.

      A step in advance must soon, however, be taken, for it is not possible for a Christian, acknowledging the divinely imposed obligation of believer's baptism, to remain in a fellowship where it is ignored; and only about two years elapsed before Mr. Milner recognized his duty in this matter. Circumstances, which prompted to the change indicated, occurred about this time, in the removal of Mr. Johnston from Cupar Fife to Edinburgh. This able and zealous servant of Christ gave up his ministry in connection with the Baptist church there on account of the practice of open communion, and removing to Edinburgh, commenced his labours almost alone.

      It was not long before Mrs. Milner heard of his services in the gospel, and, from attendance at his meetings, and personal intercourse, she found in him an able advocate for the truth of Scripture alike as regards the ordinance of believer's baptism and of free and full salvation in Christ. This was what they desired, and while Mr. Johnston's star had scarcely risen above the horizon the family to the number of ten united themselves with the Church under his pastorate; this was an accession not only in numbers and influence but in personal and pecuniary support, for, as a family, they were devoted to the truth and gave both themselves and their means in its support. Mrs Milner's house was at all times open to the servants of Jesus Christ and, as was to be expected, Mr. Johnston, and the young men he had in training, received a constant welcome. The friendship thus begun resulted in two of the "Students" becoming sons in law of Mrs Milner, Mr. Mcmaster, of Bristol, and Mr. Malcolm, late of Lutton, now near Windsor, being married respectively to Miss Annie and Miss Susan Milner; i may here mention that a third daughter is married to Mr. Gray, Baptist minister, New Port, Isle of Wight.

      Immediately previous to his leaving the "Morrisonian" connection he published a little work entitled "The Gospel Guide" intended to lead the anxious enquirer into the peace of the gospel; it was very well received, and, indeed, it supplied a want in the religious

literature of the time, the standard works in this department being more likely to lead into the mire of doubt than on to the rock Christ Jesus, I refer to such works as "Doddridge's rise and progress of religion in the soul" and James' "Anxious Enquirer." The exceeding simplicity of "The Gospel Guide" is its chief feature, it bears to have been written by one who had a clear apprehension of the simple gospel and an intimate experience of the difficulties of the enquirer; the sinner is chased out of every hiding place, helped over every barrier and is left without excuse for refusing to accept Jesus Christ as his only and all-sufficient Savour. The last edition is somewhat extended, in accordance with his more recent teaching on the doctrine of baptism. From time to time he has had pleasing testimony to its usefulness, and is now largely employed by persons engaged in disseminating the truth.

      In the fellowship of the church under Mr. Johnston's care he had greater opportunity for usefulness, in the department of public speaking, than in his former association, and not infrequently he was invited to occupy the platform in room of the minister, here his great talent as a preacher was first recognized; in those early and well-prepared addresses he was a constant surprise even to those who knew him best; ministers are not usually good listeners, but it was always with the most marked attention that Mr, Johnston heard his youthful friend as he pleaded so earnestly and so eloquently the Saviour's claims. Along with the "students" Mr. Milner was wont to take his turn in supplying the country churches and wherever he went he became a general favourite.

      About the time of which I write a serious illness incapacitated Mrs. Milner from active business effort and as a consequence the entire responsibility depended upon Mr. Thomas; if he ever had any purpose of "entering the ministry" this circumstance must have entirely dissipated it. The business had from the first continued flourishing and now the firm of "Milner Sons & Co." had two places of business in Edinburgh, as well as one in Leith conducted by a younger brother. In spite of the labour thus imposed on him, he yet found time to continue his preaching efforts as well as to overtake a considerable amount of writing. A little monthly, entitled "The Evangelist," edited by Mr. Taylor of Glasgow, received his support, and at the time of Mr. Taylor's leaving for England he was urged to undertake the duties of the editorship to which he consented not thinking of the task he was imposing upon himself. I suppose, however, notwithstanding his business engagements his success was quite equal to that of his predecessors in office.

      Besides the "Gospel Guide" and his magazine writing he published a small volume of hymns for the use of country churches, many of the hymns in this little book are his own, some others he has taken leave to alter, and altogether it is well suited for the object he had in view, where, perhaps, the expense of Watts and the other selections would prove a burden.

      Mr. Milner was a man who read and thought for himself, and gradually there was dawning upon his mind the thought that something was wanting, that some further advance in our church order was needed. Changes are not always, I will venture to say not often a bad sign, people are sometimes blamed for changing their mind when they ought to be praised; the man without interest in his religion and without courage to carry out his convictions never changes; our best men are changeable i. e. progressive; from the alphabet we must pass on to the higher branches of Christian knowledge; we will not blame our brother then if he leave a lower for a higher class in Christ's school knowing that few indeed have risen to the place of dux.

      In the year 1854 Mr. Milner saw it to be his duty to separate himself from the church under Mr. Johnston's care, the recognition of certain New Testament principles led to his taking this step; liberty of ministry and conservatism in Christian service may be mentioned as the most prominent; he had learned from his Bible that the "One Man System" had no place in early church practice, and also that the recognition of unconverted men as Christian worshippers had no apostolic authority. Mr. Johnston did what he could to retain so valued a member, and offered to share with him the public services; but as the full recognition of the principles was not to be thought of, cutting, as they did, at the root of the whole system, and as no mere superficial and partial course could satisfy our ardent reformer, nothing remained but to leave the fellowship. I am in a position to assure the reader that no heart burning or bitterness of party strife, in any way contributed to this change, that nothing less than the sacred love of truth and the glorious ambition to be a follower of Christ led to his taking this decisive step.

      At the first he met in his mother's parlour along with those members of his own family who sympathized with him, and a few persons who had been waiting for the revival of apostolic practice. From a dozen the friends grew to a number of thirty, and indeed the parlour soon became too small. A convenient hall was obtained in the neighbourhood and in the year 1855 "Nicholson Street Hall" was opened for the meetings of the church as well as for the proclamation of the Gospel; it was here and then that the greatest success was achieved, the peace and harmony of the brethren was only exceeded by their earnestness and zeal. The principles indicated were, carried out to their fullest legitimate extent without any opposing influence to disturb their even and harmonious flow, and in a short time quite a number of devoted men, able also to admonish one another, were raised up, and under the able guidance of Mr. Milner they grew in grace and in the knowledge of the Lord; it was here also where he made his greatest conquests as a preacher of the gospel. His conventional style never was allowed to develope itself in its native force and simplicity; and his mind unhampered by any creed or human dogma revelled in the glorious liberty of gospel truth. Let us look at him in the presence of his audience. A man about the ordinary stature; his form, of late, somewhat stooping and feeble, a fine but delicate

countenance full of intelligence and expressive of an earnest interest in his theme, a lofty intellectual forehead, from which receded a thin growth of delicately fair hair, a clear, kind blue eye and a pleasant melodious voice; he was a master in elocution, his attitudes were always graceful, his enunciation always distinct and his emphasis in the proper place. Mr. Milner was peculiarly successful in the choice of his subject, or rather, in the terms in which to announce it; he was seldom common place and more seldom pedantic, striking without being vulgar; equally clear and forcible was the order in which his address was arranged, step by step he led the audience forward in the argument, upwards and upwards till the climax was reached; the argument and the exhortation, the plea and the appeal always in the proper place and all spoken with the earnestness of one who realized the solemn position he occupied; his audience never wearied, and often as he reached the climax, making solemn appeal or adding a warning to the sinner the most intense interest would be marked on every countenance.

      In a short time the church was greatly multiplied with the public meetings crowded beyond the capacity of the hall. About this time he published his principal work entitled "The Messiah's Ministry," an exhaustive treatise on the scriptural order of worship and service; it fully sets forth the various points on which he differed from the popular order of things. The principles and practice contended for in this work were recognized by the Church and carried into active action in their meetings. Much interest was awakened in thoughtful circles by its publication, and many who were at that time standing aloof from the religious communities, and many who were ill at ease in their fellowship sought correspondence with the author, resulting in some cases, in their casting in their lot with the church.

      In 1857 the "Christian Advocate," a penny magazine, pleading the same principles was begun, and up till the end of last year it continued to pay its monthly visits, and under the able editorship of T.H.M., who was also its principal contributor, it attained a very good position in the church. A companion magazine for the young, "The Sunbeam" was also under his care, and by the aid of certain lady contributors this became a very interesting little luminary, and the boys and girls, as well as certain grown up people will miss its shining. From time to time there issued from his ready pen various little Brochures and Tracts the most important being those named in the advertisement on the cover of the "Harbinger," all characteristically clear-pointed, and scriptural indeed, "to the law and to the testimony" is the motto of them all. I must not forget to number among his literary efforts the "Letters to the people" which he published in one or two newspapers as well as in his own magazine; these letters created quite a sensation, and were most successful in directing attention to New Testament faith and practice. Besides two little books of hymns, one for preaching occasions and the other for the Sunday-school; and a public debate on baptism with especial reference to "the doctrine" I am not aware of any other distinct

literary efforts given to the public. Previous to commencing the publication of the "Christian Advocate" he made up his mind to retire from business that he might be able to devote his whole energies to the advocacy of the truth.

      Mr. Milner's labours in the gospel were very abundant and had he been spared to the Church, and his health established it would be difficult to over estimate the results; as it is, when we think of the short life of scarce two score summers, and his physical energies in his last years so much impaired, we are more than astonished that so much has been accomplished. Throughout Scotland his voice has been heard and his influence felt, north and south, east and west, in most of the Towns he has addressed to the people the truths of religion and defended its claims against the gainsayers. There is one department of labour I must not forget to mention; the work of uniting and consolidating the churches in Scotland fell to his hand, and his efforts in this direction have resulted in a degree of cordial co-operation and internal harmony that reflects greatly on his wisdom and energy; we have now our evangelistic fund sustained by the united contributions of the churches, our annual conference, in which most are represented, and altogether we have a degree of intercommunion that never till now was experienced, and that mainly as all will allow, through the untiring labours and kindly and wise suggestions of our late brother. And not in Scotland only have his good offices been enjoyed in England and even in Australia he has made himself personally known.

      In the spring of 1863 Mr. and Mrs. Milner sailed for the "golden colony," several objects induced this step, the principal of which was the hope of having his health established, and in this he was not entirely disappointed. His visit was hailed by the brethren as something quite special, and everywhere he received an enthusiastic welcome; his work while there consisted as well in righting what was wrong as in preaching the gospel, he went with the influence and his influence was supported by the wisdom of his counsels so that the church was established in faith and in love, "blessed are the peacemakers." During his residence in Melbourne the meetings were as good as a bad meeting place would allow, and on one occasion when the theatre was engaged for the purpose he had a very large audience. Besides helping on the church in the city he visited the neighbouring churches of Prahran, Brighton, St. Kilda, Carlton and others; at considerable inconvenience he made a hurried visit to Adelaide, but was more than repaid by the welcome he received; he often spoke of this visit as one of the pleasantest experiences in his life. A letter addressed to him on leaving and signed by the principal brethren expresses in the highest terms the deep debt of gratitude they felt owing him for his short but successful labours among them. He returned home much improved in health and greatly gratified with his sojourn; he often spoke in terms of high eulogy of the beautiful country, with its clear sunny sky, its long and pleasant summer, its vines and its peaches as well as the free and independent habits of the people and their extreme kindness and

hospitality. Upon his return he used to entertain the friends in public lecture by a description of what he saw and heard in our most interesting colony. There is no doubt that it was the memory of the pleasant months the spent in Australia that induced him to think of returning.

      It remains only that I speak of his social life; till 1859 he lived under his mother's roof, and everyone thought he was too good to marry--he disappointed his friends, however, and in the year above named he took to wife Miss Brunton, a young lady who had some time previously been added to the Church; of Mrs. Milner the least that can be said is that she proved herself entirely worthy of so good a man and so kind a husband, from the first she took a lively interest in all his schemes, and by every means in her power forwarded the interests he had at heart; they used hospitality without grudging, using the world as not abusing it, a favourite text of Mr. Milner's was that which speaks of God having given his people "all things richly for enjoyment" this is his own rendering. He did not believe it was any part of Christian duty to ref use the good things of this life so long as we had God's blessing along with them. An evening spent at Howford House was a great treat physical, social, intellectual and spiritual.

      Mr. Milner inherited from his father much of that polite and gentlemanly behaviour for which the Dr. was so eminent, he could not be rude although he was sometimes severe. He was an upright man, a true Christian in heart and life, an eloquent and successful preacher of the gospel, and in his social life he was without blame. He was respected for his consistency, he was honoured for his zeal, and he was loved for his goodness. But, you will ask, where were his faults my dear Sir; I cannot tell, to say that he had none would certainly be wrong; but the lustre of his virtues must have hidden them from our view; as the Sun when he rises in his glory hides away from human eye the twinkling stars of night.

      The measure of health he brought home with him from Australia was, unfortunately, soon spent, certain business engagements which fell to be attended to on his return, quite throwing him back, and, to tell the truth he was not so provident of this gif t as he should have been. Twelve months ago his mother, for whom he cherished the deepest affection died, and more recently his brother, Dr. E. Milner, of Glasgow, these sad events seriously affected his already feeble health; and the labour and anxiety consequent upon the arrangements for leaving this country taxed his failing strength to a degree that was painful to witness; the result was that, the excitement over he sank with great rapidity, and within a fortnight of his leaving for London he was no more.

      On the Saturday previous to his death, so unaware was he of the approaching end that he insisted, against the wishes of his friends, on driving to the Victoria Docks, a distance of ten miles from where he was residing, to arrange about their passages, he walked over the

ship inspecting all the arrangements for the passengers comfort, and being satisfied he decided on sailing in "The Star of Peace" little thinking that his star was so soon to set and the peace of death to overshadow him. "Star of Peace" speed on your way, already he who thought to cross the stormy ocean by your good aid, has reached the further shore and now lies at anchor in the haven of eternal rest.

      One Lord's day evening he went to rest as usual, only visibly weaker, his only feeling was one of delightful repose, entire freedom from pain and a peculiarly pleasant drowsiness. His last words were words of hope and joy, he spoke with delight at the prospect of so soon setting sail and at the thought of his growing strong again, and of spending his remaining years full of peace, and joy, and love, in that land of their adoption thus talking he fell asleep to awake no more. At four o'clock Mrs. Milner awoke to find him breathing his spirit back to God, and when the spark had fled he lay with his hand under his head as when he fell asleep--so peaceful, so calm, so sweet his departing.-

JOHN AITKEN.      

[NOF 207-237]