The attendance of ministers and friends at this special meeting was considerable, affording satisfactory and encouraging evidence that its object was one which was regarded by the churches as necessary and important. Ministers were present from the various parts of the Connexion, most of whom took part in the devotional services, and the conversations which followed the reading of the various papers. The body of the chapel at Friar Lane was occupied, as at an Association, by ministers and other brethren, and visitors occupied the side sittings and the gallery. The following is a list of the ministers who attended :

At the morning sitting, before the commencement of business, MR. WINKS was requested to act as Secretary of the meeting to record the proceedings. In addition to noting these, Mr. W. made a few notes of the conversations which followed the reading of the papers. These will be found on the next pages. They must not be regarded as a full report of the conversations. Several other brethren beside those mentioned took part in them. They were conducted with order and propriety, and a good degree of brotherly feeling. One desire seemed to prevail, and that was, to promote the one object of the meeting-the improvement and extension of the Connexion.

EXTENSION OF THE GENERAL BAPTIST DENOMINATION.

CONVERSATIONS.

463

THE reading of the papers by brethren YATES and BURNS occupied the time until nearly twelve o'clock, when conversation followed until one.

REV. E. STEVENSON was much gratified with the papers now read. True, they furnished cause for humiliation. As a pastor of one of the declining churches he felt humbled by the statements produced. But individual churches had their seasons of depression and revival. It was so in other denominations. We must not be disheartened. Such a meeting as this must do good.

REV. H. HUNTER was also pleased with the papers. But it was hardly fair to compare our churches with Methodist Societies, which received all who express a desire to flee from the wrath to come. He had now 200 young people in that position under his care; and such are not numbered in our yearly reports.

REV. DR. BURNS again referred to small independent churches as our chief obstacle. Usually they arose from some Diotrephes, who loved to have the pre-eminence. He might be heard perhaps praying, Lord, make me anything or nothing, but that meant make me everything. Another hindrance was, our richer friends would not attend the prayer-meetings; that was notorious. He was lately preaching at Nottingham in a public hall, when JOHN HEARD, Esq., J. P., gave out the hymns. The influence of such men was valuable, but even that was often withheld. Again, we must preach more directly to men's hearts; and not be ashamed of being called vulgar fellows if we introduce religious subjects in company.

MR. JOHN EARP referred to his late visit to the North of Ireland, furnishing some pleasing facts of the amazing work of God in that country. Mr. E. also recommended the weekly offering system, which had succeeded well at Melbourn.

REV. J. F. WINKS directed special attention to the mother church at Barton, and the adjacent villages, which supported two respectable ministers, and generously supported all our Institutions. He could point to several separate village churches, covering about the same surface, each independent, doing nothing for the Connexion, and struggling for their own existence. Like scattered firebrands, they must be gathered in one, or die out.

A FRIEND from one of the village churches said, that there were two other villages close by, and all three might support a minister. Now they had supplies where they could find them. But it would be no use his going back and telling them what was said here. A deputation from the Conference might be regarded.

MR. THOMAS HILL reminded the meeting how often both Conferences and Associations had recommended improvements, and failed through want of some means of carrying them out-a minister's fund, for instance. The larger churches generally agreed, but the small ones would not, or could not. It was an invasion of their independence! So said some leading brother among them. If such churches would not amalgamate so as to help our denominational objects he did not see what use they were to the body. Ought they to enjoy its privileges if they will not share in its responsibilities?

MR. S. ALLSOP, and the CHAIRMAN, suggested an interchange of country and town ministers on week-days and on sabbath-days.

REV J. F. STEVENSON thought that would effect little. They did as much

as they could at Nottingham by preaching occasionally in the villages. But ought he to leave 600 in a town to preach to sixty in a village?

REV. W. CHAPMAN hoped that personal piety, among other things, would not be forgotten, as that must furnish the moving power to all effort. Many are doing nothing at all, and this is why they are not. Others dont know why they are General Baptists, and so have no denominational zeal. No wonder we are where we are.

MR. H. DENNIS. We at Hugglescote and Neither Wesleyans nor Puseyites affect us. should sink.

Ibstock can support a minister.
But if we were not united we

REV. F. CHAMBERLAIN would have all the members set to work in doing something for Christ. He was yet in favour of the independency of our

churches, but not an isolated independency, incapable of action.

REV. J. MALCOLM. It was all very well to say let, let, let. Let ministers in towns go to villages, and all the rest of it. But ministers in towns had much to do of one kind or other. Let us not find fault with one another, but unite to attempt some practical good.

REV. T. BARRASS. My friends hoped much from this meeting. If we can only succeed in uniting small churches we shall do much. I know three such, and one of them is dying now. Cannot we appoint a delegation to such churches. This would be doing something.

REV. T. STEVENSON. We want more practical every-day piety, and sabbath piety too. How few of our more respectable members are at the week-night prayer-meetings. How few at the opening of service on sabbath mornings. And are not our friends less generous in giving than others. I fear we are too selfish. The generosity of the Methodist New Connexion ought to

shame us.

REV. J. SALISBURY thought that domestic piety ought not to be forgotten. It was from thence, as well as from the sabbath school, that churches were to be replenished with pious devoted followers of Christ.

REV. T. ORTON observed that some of his friends thought that the new system of open communion had done us no good. The removals of ministers too was not always well managed. We wanted in our congregations more opportunities for religious conversation and prayer, and more zeal in our members for the propagation of the faith.

REV. J. C. PIKE. The fact is, brethren, we want more piety both in the pulpit and the pew. Ministers are powerless if secret, family, and social prayer be neglected, and conformity to the world indulged.

A BRIEF conversation followed the reading of the paper by MR. WINKS, in which Revs. W. Underwood, J. Lovekin, H. Ashbery, and other brethren, took part. The paper was referred to the Home Missionary Committee.

A PROLONGED and very interesting conversation followed the reading of MR. MARSHALL'S paper. Beside several of those already mentioned, were the Rev. C. Springthorpe, Rev. S. Wigg, Rev. J. Cholerton, Rev. E. Foster; and Messrs. W. Stevenson, Narracott, Baldwin, and Allsop. Mr. Barradale gave an outline of the rules of the Nottingham Local Preacher's Association. The sitting closed before nine o'clock with praise and the benediction.

66

EVERY church and congregation exist, not only for their own spiritual improvement; not merely to afford consolation to each other amid the troubles of their earthly sojourn; not simply to increase the amount, heighten the tone, and prolong the existence of their personal bliss; but also and specially for saving the souls and bodies of the people in the neighbourhood in which they are located. They have a private objectthe consolation and help of each other in the endeavour after spiritual manhood. They have a public object-the decrease of the evils of society, and the increase of individual and social good by the dissemination of the gospel of Christ. The mission of the sons of God is not completed when they have obtained "a good hope through grace of an inheritance, incorruptible, undefiled, and that fadeth not away." That mission is commensurate with ability and opportunity to bless. It compasses the possible effort of each saint; allows of no overplus power; and secures the believer on Christ in the entireness of his ability, wealth, and influence, as a worker for God and man. God makes each adopted son a minister of his manifold grace. He devolves on each the care of souls." Every true believer he anoints for membership in the "royal priesthood." He constitutes each one a possible king over immortal spirits. Power has been given by the Lord "to teach and preach in the name of Jesus" to every believer in Christ. And, however much diversity, either in amount or character, there may be, nevertheless, the fact that each one is endowed with the ability, is unquestionable. Privilege is afforded by the Christian's social position-for the home may be made the school of piety; the workshop may become the theatre for self-sacrifice and holy effort; companionship may be converted into a training class for heaven; and the whole sphere of our existence may be filled with the fruits of righteousness and the glory of God. Excuse is therefore excluded. Pleas for exemption cannot avail. For the weakest may appropriate the joy, and realize the verity of the promise, "He giveth power to the faint, and to them that have no might he increaseth strength." The aged saint, weary with the world's care, but joyous in heaven's prospect, may plead with God for men, and with men for God. The man of

business, often harassed and perplexed, may find in that business a call to this duty, rather than exemption therefrom. The youthful Christian may not be acquitted. Pleasures, however innocent, joys, however refreshing, will not form any valid reason for release from the participation of this higher joy, or the performance of this most imperative duty. No one can escape. Love to Christ begets, involves, and obligates love to man. And love to man demands effort for a progressive fitness in the evangelistic work, wisdom in the manner of its prosecution, and repeated prayer for its success.

This work, of endeavouring to save men, is one requiring continuous and considerable personal preparation for its wise and efficient execution. The mere existence of the desire to spread Christianity, however ardently it may burn, is not enough. There must be a daily acquisition of power over our hearts; an enlargement of God's kingdom within us, in order that we may have beneficial influence over our neighbours, and so extend the kingdom of heaven without us. The desire to save souls must shew itself first in personal discipline, then in training others; first in individual growth, and then in helping the needy; first in home-culture, and then in enterprise for the race. He who would be strong with his fellows must be mighty over himself. Earth's most potent men are found in the army of self-conquerors. They who are kings at home, in their own hearts, have the best title to rule their brethren. That man who daily invigorates his spiritual life by fellowship with God; who hourly endeavours to extend the sway of Christ over his entire being, by seeking out Christ's will and following Christ's precept; who purifies his conceptions of God, his views of man's duty, his ideas of the "plan of salvation" by prolonged meditation, and daily experience, will most effectively work in the church of Christ. His advice will be respected, for he knows whereof he affirms. His counsel will be followed, for it is the lesson of his own history. Ruling well his own heart, and fashioning truly his own life, he will thereby acquire power for extending the cause of truth and righteousness around him. And, moreover, during the very acquisition of this power, there will emanate from him a holy, transforming influence. Men will "see his good works," behold that his piety is real and soul-sufficing, a barrier to temptation, an inspirer to self-culture, a cheering companion in sorrow, a spring of pure and useful activity, and even a good that is infinite, embracing the highest blessedness here and lasting joy hereafter; and as they see they will "glorify our Father who is in heaven."

This labour, spent in securing personal fitness for this work, is itself a reward, since it involves a consistent example, which forms a fund of unceasing joy, as well as a source of moral power. For while you are seeking to be ready for every good word and work, you are actually adding to your character its noblest adornment, to your heart its truest joy, and to your word and act their mightiest force. A pure life is the glory of Christianity; the benefactor of man; the earnest of heaven; and the best way of honouring God. Its influence we cannot exaggerate. There is no method of preaching Christ equal to this. To every other plan it imparts a heavenly power. To every other endeavour it gives an almost resistless potency. As the sunshine and dew silently fertilize the earth, so a holy example makes the retired, noiseless, and gentle offices