Where does it dwell? above, below?

Or is it where e'en now I tread? I would be near it when it calls.

And bids awake the slumbering dead.

'Tis near me; yet I hear it not

That voice that cometh down from heaven

And hide myself in shrinking fear,

When wide above the earth is riven.

Oh strengthen in me faith to rise,
And go where'er it leads 'the way;
That I may live with it as one,
And all that it commands obey.

FAITH AND LIGHT.

The comings on of Faith,

The goings out of Light;

Are as the brightening of the morn,

And dying of the night.

Man tells not of the hour,

By Him alone 'tis told;

Who day and night with certain bounds,
Marked out for him of old!

The singing of the bird,

And sinking of her strain;

The roar of ocean's storm-lashed waves,

And lull; the date retain.

The fading of the leaf,

And blending of each hue;
The hour still hold in truth,

When change the old and new.

There's nought in nature's hymn,
Of earth, or sea, or sky;
But tells, forever tells, the time,

When birth to death is nigh.

From the Practical Christian.

FRATERNAL COMMUNITY.

EXPOSITION.

In their humble attempt to establish a new and better social state, the members of the Fraternal Communion anxiously desire that their friends, and the whole candid public should clearly understand their views, feelings and purposes. Without courting notoriety, or practising concealment, they would commend themselves frankly to every man's conscience in the sight of God.They are endeavoring to place themselves in a true social position, in which, with the least hindrance and the greatest effect, they may perform all their relative duties. After long and patient inquiry, discussion and deliberation, they have agreed on the plan of association and co-operation set forth in their Constitution.They make no pretensions to infallibility, and hold themselves at liberty to receive any new light, or to adopt any improvement, which experience, observation, or future better information may commend to their judgment. But as at present enlightened and directed, this is the method whereby they have resolved to promote the glory of God, and the welfare of mankind. Their reliance is placed, not on the wisdom or the might of man, but on the unerring guidance and guardianship of that Infinite Father, who never forsakes his dutiful children, nor ceases to do good even to the unthankful and evil.

They are too well acquainted with the nature of things, to presume that their enterprise however favored of God, will escape the trials which have beset every righteous attempt to reform and redeem man, since the foundation of the world. Human nature has been committing suicide from the day of its first transgression till the present time. In the mass it has been blind to its own good, regardless of its own true honor, and hostile to its greatest benefactor. It has sneered at the institutions of divine wisdom, scoffed at wholesome admonition, gloried in its own shame, and murdered its Saviours. Ridicule and contempt are the most tolerable manifestations of opposition, which the members of this Communion have to expect. Nor will they be wholly disappointed at malignant curses, and downright persecution. But counting the cost, their minds are made up to endure, to forbear, to forgive all that may be said or done against them. They know in Whom they have trusted; and they know that they seek only the welfare of the whole human race. They have faitha strong and abiding faith, in the success of their efforts, and in the final triumph of holiness over all sin. To those, therefore, who deal mainly in sneers and taunts, and to those who are ready to stop their ears and run in wrath upon the victims of their preVOL. VIII.-70.

judice, we have only this to reply, Father forgive them, for they know not what they do!" This exposition is addressed to the humble, the candid, the honest hearted, whose bosoms throb with unutterable yearnings for a purer, holier, happier state of human society. To all such we meekly commend our new plan of a practical Christian Communion, with these accompanying explanations. We do not ask them to embrace any thing on our mere recommendation, but to read, ponder, and judge for themselves. If they can conscientiously approve, we shall rejoice; if they dissent and condemn, we can patiently bear it. No one will be unreasonable enough to expect us, in so small a space as the one here occupied, to meet all the questions and objections which may arise in different minds concerning our enterprise. We cannot now do more than present a tolerable exposition of the outlines and prominent points. With this, it is hoped the friendly and well disposed will be satisfied. Hereafter the more minute details will be duly explained and illustrated, as occasion may require. We proceed then to the

PREAMBLE.

Five general objects are here presented, as the leading motives which prompt us to unite in the formation of the Fraternal Communion. First, we seek "more effectually to illustrate the virtues, and promote the ends of pure religion, morality, and philanthropy." Pure religion requires perfect love to God-the soul's undivided affection for the Right, the True, and the Good-a complete absorption of the human into the divine will. Pure morality requires an enlightened regard to the rights and the happiness of fellow beings; a profound, deep seated, immutable principle of benevolence, truth and justice in the heart; und an unconquerable determination to do right by others, whether they do right or wrong. Pure philanthropy requires man to be the friend and brother of man, in all the great interests of the race for time and eternity, to be a devoted lover, sympathizer, helper and benefactor of humanity, in all its branches, in all its fortunes, and in all its destinies-without restriction to any geographical, national, complexional, political, partizan, or sectarian lines. Such a religion, morality, and philanthropy, are fundamental in the LAW, the PROPHETS, and the GOSPEL. To illustrate more effectually their sublime virtues, is our humble aim. We see men religious-religious enough in some respects: but how few exemplify a pure and undefiled religion? How few love God for his own intrinsic perfection's sake! How few serve him and cleave to him as the supreme and only Good? How few undoubtingly trust in the majesty of his righteousness, revealed by Jesus Christ, as the only certain protection against all danger? Can it

not be otherwise? We must advance. We must attempt something nobler than ordinary religious attainments.

We see men moral, in some things notably moral; but how few are there whose morality rests on the rock of principle? How is morality circumscribed, diluted, and accommodated to temporary convenience? How like the chameleon is it made to change its hues with every change of place and circumstance? Where are those who are inflexibly determined to treat their fellow creatures justly, kindly, and mercifully, whether so treated in return or not? And what a low-born morality is that which is ever saying--I will love you, if you will love me--I will be your friend, if you will be mine-I will be just to you, if you will be just to me I will be kind to you, if you will be kind to me; but if you hate me, I will hate you-if you injure me, I will injure you-if you are my enemy, I will be yours-if you revile me, I will revile you-if you are selfish, cruel and unprincipled, I will take care to resemble you! And yet how many, even of the professedly good, scarcely aspire after a morality more divine than this? Cannot things be otherwise? Shal we rest contented with this worldly and carnal morality? No; We must advance.

And philanthropy, what shall we say of its fruits, as seen in the lives of multitudes who claim to be the lovers and friends of their kind? How many of the reputed amiable and sympathetic have no tears to shed save for the unfortunate of their own family, their own circle in society, their own party, their own religious sect, or their own complexion? To them how do all others seem as mere animals, vegetables, nay stones, that may be bruised, beaten, and ground to powder without a sensation of pain? How few are they, whose love is expansive enough to embosom all whom God hath made of the same blood; whose heaven-born sympathies prompt them generously to weep with humanity wherever it weeps, and to rejoice with it wherever it rejoices? We aspire to the illustration of such a philanthropy. We press forward to its attainment, leaning on the arm of God's anointed Son, who lived and died for all.

Here then is the foundation of our superstructure-Pure religion, morality, philanthropy. To this first grand object w9. hold all the rest subordinate and subservient. This is primary; the others are but secondary. The kingdom of God and his righteousness take precedence of all other aims and interests.Let not the uncircumcised soul, that disregards this foundation, think to feel at home with us in rearing up our social fabric.

Our second general object is to "withstand the vices, and reform the disorders of the present social state." We feel that few as we are, insulated, dependent for bread, hemmed in by mighty influences of both Church and State, necessitated to struggle under disadvantageous economies, bound hand and foot in the frame

work of society, fettered by its corrupt customs, met every where by its maxims, and obliged to educate our children in the midst of its evil examples-it is next to impossible for us triumphantly to accomplish this object. We can do something, we can do much, even as we now are; but we believe we could effect a vast deal more in Fraternal Communities. A living example of reform "a city set on a hill"-is now demanded, to convince the unbelieving world that it is best and safest to do right. What is the universal scepticism which every where repels pure religion, morality and philanthropy? unbelief in the real excellency of righteousness, and in its inherent tendency to promote the good of man in time as well as eternity. The language from most mouths is "O yes, very fine-very good-grand principlesif they could only be practised; but they are impracticable in the present state of the world; no man can carry them out, and live among men. Christians have to manage matters just like all the rest of the world. Perhaps the day will arrive when these things can be practised, but we fear it is afar off." It is quite unavailing to meet this scepticism with mere words; we must meet and confound it with demonstration. And. to effect demonstration, we must get out of our present position into the true one. We cannot run with so many clogs upon our ankles. We are bidden to make brick without straw. Society at large will not move with us; it only opposes and hinders us; yet, if we cannot carry out our glorious principles, single handed under all our disadvantag s, and against the whole combined mass that either oppose or doubt, it seems to be taken for granted that those principles are impracticable. "Give me a fulcrum for my lever," said Archimedes, "and I will move the world." Give us a fair chance, we say, and we will reform the whole social state. At least we will try.

Our third general object is, "to secure to our posterity the blessings of a more salutary physical, intellectual and moral education." At present the physical education of children, at least among us common people, is left almost wholly to chance. We cannot say much more of their moral education. Intellectual education has received the principal attention, both of legisla tors and parents. But this is irregular, defective, and in general very far from accomplishing its professed ends. We want something better, something very different in its details, processes, and results. We want to see our children's bodies strong and healthy, their hands dexterous in the despatch of business, their minds well stored with useful knowledge, their hearts filled with divine principles, and their moral characters unblemished.Health, knowledge and goodness are necessary to the full idea we entertain of a well educated youth. There must be a better way to educate youth, than the prevailing,—and in our Communion we shall be able both to find and pursue it. Our fourth