knowledge, is power to communicate it, or aptness to teach. Children must be taught not by disquisition, or formal prelections. Such they would neither appreciate nor understand. They must be taught in simple style,-illustratively,-forcibly. Their lessons must not require severe thought. They must be taught to think, by its being made a pleasure to think. The language used must be transparent. The thoughts obvious. The application clear. The illustrations numerous, well-known, and apt. A teacher should be ready, clear, and vigorous. Now it is obvious mutual instruction classes fit persons for such a work. There is in them constant effort not only to exhibit knowledge, but also to do so in a clear and forcible manner; and the discussions which from time to time take place, accustom the members of such classes readily to state their views, and thus fit them for readiness in teaching.

The third thing to which I adverted, as necessary for the teacher, was Character. The conviction that a teacher is morally and religiously a good man, will give great weight to his teachings; and if to this be added the knowledge that he is intelligent and well-informed, much additional weight will be imparted to his instruction.

Intelligence without piety will give little force to instruction; but intelligent piety appeals for reverence both to the heads and hearts of those who are instructed; nor will it well appeal in vain. Mutual improvement classes, helpful, therefore, as they are to intelligence, ought to be made helpful to the formation of a character which will command respect.

Success in his work should be a great object which every Sundayschool teacher should steadily keep in view. To that success, knowledge, communicative power, and weight of character are necessary, Therefore mutual improvement societies, which have so evident and powerful a tendency to give these things, must be important helps, and should be formed in connexion with all our Schools.

It would not be right, perhaps, to dismiss this subject without remarking, that to secure the results before-mentioned, care should be taken, in all such classes, to keep in view a continual reference to the great object. Without such care, they may degenerate into mere debating clubs, at which questions of names and genealogies, and matters of small, or no real value, (at least so far as their bearing on Sabbath-school work is concerned), may be discussed. No subject should be introduced in the way of essay, or discussion, which has not an obvious reference, directly or indirectly, to the work of Sabbath-school instruction. If this matter be carefully attended to, the members of such classes will rapidly increase in fitness for their work. The effects will be evident in the wisdom of their plans, and in the aptness of their teachings. The ingenuous mind of youth will bow down in veneration of those by whom they are taught, and the seeds of truth sown in such a soil, may reasonably be expected to take root and spring up, "and bring forth fruit, in some thirty, in some sixty, and in some a hundred fold."

REVIEWS AND LITERARY NOTICES.

THE BRITISH CHURCHES in Relation to the British People. By EDWARD MIALL. 8vo. 458pp. HALL, VIRTUE, AND CO.

THOSE who are acquainted with the mental and literary qualifications of the Editor of "the Nonconformist," know, that they are of a superior order. They will anticipate, that a volume, the contents of which have been delivered by him, in the form of lectures, to a select audience, must be specially deserving of attention. Under such an impression, we took up the volume now before us; and although, in the course of its perusal, we have occasionally demurred to some of the remarks which it contains, and have thught, that its author, in exposing and reproving certain evils, sometimes has verged to extremes; yet, we must admit, that the work contains a large amount of very important truth, is distinguished by manly independence, benevolence, honesty of purpose, depth of thought, originality, aptness of illustration, and vigour of expression.

In the first chapter, Mr. Miall treats of "Religious Life, and how it should be treated." He commences by stating, that his purpose is, "to call attention to the character of British Churches, as instruments for preserving and extending Christianity among the British people." After some general introductory remarks, on the nature and difficulties of his undertaking, he proceeds to define and illustrate the nature of "Religious Life." To our apprehension, however, there is defectiveness in the statements made by Mr. Miall on this subject. We think his representations do not sufficiently, on this subject, bring out the great truths of the Gospel which relate to a sinner's conversion, by the influences of the Holy Spirit, repentance, and faith in the atonement of Christ. Mr. Miall expresses himself in the following

terms:

"The simplest notion, perhaps, which we can conceive of religious life, is that of a sympathizing consciousness of the spiritual Supreme-the original, independent, perfect LIFE-of whose excellence, created being in all its variety, gives but a dim reflection; and whom to know, to trust, to love, must be to derived intelligence the fulfilment of its blissful destiny. With such consciousness, no matter to our present purpose how begotten, come wants-yearnings to find, to possess, and to make its own, as much of God as the faculties at its command can comprehend-tastes to take pleasure in what it appropriates-and powers of assimilation to identify it with personal and individual existence. In all the works of God's hands, in all the movements of his government, both general and special, in Providence and in the Gospel, there is more or less of Himself. shadowings forth of what he is, and of what he designs footmarks of his attributes in some, illustrations of the ends to which he is employing them in others-and in all together such a display of his Infinite mind, so full an exhibition of his character, so accurate an outline of his purposes and plans, as to warrant the assertion, that in giving us these, he has given to his intelligent creatures all that can be communicated of himself. And whatever there is of God in these things, apprehended by a sympathizing mind, is spiritual life. We are made partakers of the

Divine nature,' by possessing ourselves of that which is divine in his acts and truths. He who recognises God's wisdom, has within himself the wisdom of God, to the whole extent of that recognition. He who sympa thizes with God's purity, has within himself the purity of God, to the whole extent of that sympathy. The life of which we speak is God in the soul up to the measure of the soul's present capacity hence, our Lord speaks, not figuratively, but literally, when he declares And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent."

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We admit "that to know, to trust, to love God must be to derived intelligence the fulfilment of its blissful destiny ;" but we cannot concur in the sentiment-which, if not intended, may, perhaps, be inferred from the preceding quotation, and also from other paragraphs by which the quotation is followed,-that spiritual life, the life of God in the soul of man, does not proceed from the operation of the Holy Spirit, by which the dead in trespasses and sins are quickened," and those who believe are "born again," " regenerated," and made to possess 66 newness of life." We do not think that "in all the works of God's hands, in all the movements of his government, both general and special, in Providence and in the Gospel,"there is such a display of his mind, character, purposes and plans, as to warrant the assertion, that in giving us these he has given to his intelligent creatures all that can be communicated of himself." Unless it be intended to include in this statement the gift and operations of the Holy Spirit. If this be intended, then the Holy Spirit, and his work in producing and sustaining the life of God in the soul of man, ought to have been more distinctly noticed. We also think that, as the Scriptures clearly teach, there is an important connection between faith in Christ and religious life, this ought to have been explicitly brought under notice. It is declared by the Scriptures-in reference at least to those to whom Christ is preached-"He that believeth in the Son hath everlasting life.” "He that hath the Son hath life, and he that hath not the Son hath not life." "Religious life" must proceed from the gracious workings of God's Spirit. The Spirit produces this life by enlightening the understanding, awakening the conscience, making known the way of salvation, which is by faith in Christ, and drawing the heart to God; and those who most yield to those influences have this life most abundantly. We do not mean to intimate, that Mr. Miall denies either the work of the Holy Spirit in producing this life, or the importance of faith to its continuance and progress; but we regret that he has not, when professedly treating of spiritual, or religious life, distinctly referred to these all-important truths, which are so frequently and strongly inculcated by the Holy Scriptures. It may perhaps be said, that they are implied in other forms of expression; but if so, the implication is very obscure. We think, that the necessity for the Spirit's influences and the importance of faith in Christ ought to have been formally and explicitly stated, There are very few readers who will suppose that these truths are referred to in the following statement. *--*vi i pobe to tas w & of basert

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"In the material universe which is his handiwork, in the proceedings of that Providential government which he directs and controls, and in

the discoveries he has made of himself in the revealed volume, God has placed within reach of finite minds as much of himself as their powers will ever be able to comprehend-but he is our God, at least so far as our consciousness is concerned, only as the action of the life within upon the rich and varied ores of divinity without fuses the knowledge of him into our being. To elicit, therefore, this self-action, to nourish it, to increase both its spontaneity and its vigour, is, in effect, to amplify the absorbing and assimilating capabilities of the living spirit, and to qualify the creature for taking into its own individuality of system, and identifying with its own nature, more and more of the all-glorious Creator."

The quotations we have given, and in which Mr. Miall describes what he designates "Christianity in the soul of man," "Religious life," "Spiritual life," or "the life of God in the soul of man," contain no mention of the Holy Spirit, of Jesus Christ, or of faith in him. The terms in which he has presented his thoughts on this vitally important subject, are not such as, we think, a person would employ who had just been carefully studying the subject in the teachings of the Word of God; they are more like the language which lifeless "mere rationalism" employs, than like the verbal teachings of the Holy Ghost, recorded in the Word of God. However, Mr. Mial is not a mere rationalist."

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"The proper Object and Means of the Church" is the title of the second chapter. Here Mr. Miall shows that man's moral nature is deteriorated; that it does not sympathize with God's moral government; that man is devoid of all power of self-restoration; that God has provided the means, by Jesus Christ, for overcoming the evil which sin has occasioned; that by the manifestations of the divine goodness, as seen in the teachings, actions, and sufferings of Jesus Christ, God has intended "to enlist our sympathies on the side of moral subjection to the Supreme;" and that "the ground upon which that subjection is represented, as on the one hand presentable, and on the other hand accepted," is "because it pleases us." "God, in the person and work of Jesus Christ, unveils his lovely countenance. We look and live-look and love-look until all nature from within cries out, Submit-obey-adore-and be blessed in the government of the only Blessed One."

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It is justly stated, that this method of winning the hearts of men to submission to God's will, is to be made known by men who sympathize with God's purposes; that this is the main end for which Christians are associated in Churches; that harmony of spirit with that end, is requisite to the success of efforts to make known the glad tidings ; that those who successfully teach must have sympathy with the rights of God, with the welfare of man, and have faith in the Gospel as a means to secure both.

In the third chapter, Mr. Miall brings under review, the "Religion of the British Churches." He justly remarks, that the success, in the conversion of men, which might reasonably have been anticipated, has not been realized. The want of success he truly affirms, is not to be traced to a want of adequacy in the means devised by Infinite Wisdom, nor to absence of the Holy Spirit; but to the want of fidelity in individual Christians, and in Churches, to the trust reposed in them.

The low state of spiritual life, which, alas! awfully prevails, he attributes, in a large degree, to "An inadequate perception, and hence, a low appreciation of the ultimate drift and purpose of the Gospel economy, making man's salvation, instead of God's rights, stand first in the order of ends to be secured by the Gospel." Another cause which he assigns, is that of "making law instead of love the spirit of the Gospel." These topics are discussed and illustrated with great ability. Although, we think, some of the remarks made thereon are rather one-sided, they are, as a whole, well deserving of careful consideration; and will be found to contain much important instruction, admonition, and reproof, which ought powerfully to tell upon the consciences and hearts of the bulk of professors of religion, and upon many ministers of the Gospel.

Undue importance is by many attached to the differences, occasioned by wealth, and poverty-in men's worldly condition. This evil exists not only among men of the world, but also in many churches. To the examination, exposure, and correction of this evil-which Mr. Miall, designates "the Aristocratic Sentiment "he applies himself in the fourth chapter. By "the Aristocratic Sentiment" is meant, the deference felt for, and manifested to, worldly rank, titles, office, and wealth. Mr. Miall remarks as follows: :

"Our judgment of what measure of respect is due to others on account of their individual worth, is scarcely ever finally made up until we have taken into consideration all that is apparent to us of their worldly means-birth, connexions, property, prospects. We employ the descriptive term 'respectability,' with exclusive reference to their whereabouts in the social scale. A title of nobility is a sort of concave mirror, giving back to all spectators a wonderfully magnified reflection of the most diminutive forms of wisdom, virtue, or piety. A large fortune, a splendid establishment, fashionable connexions, or even great expectations, constitute a setting in which, in common estimation, the Bristol paste of humanity becomes a real diamond. Poverty, on the other hand, is not only a calamity, but a disgrace. Men whom Divine Providence has wrapt in that garment, must be endowed with prodigious mental and moral strength, to win for themselves the passing homage of the more comfortable ranks above them.

The disposition is not confined to any one class. The poor are subjects of it as well as the rich. All alike are prone to value man rather for what he has than what he is-to do homage to fortunate circumstances -to look chillingly and depreciatingly upon whatever is tarnished by exposure to worldly want-in a word, to indulge in some or other of the infinitely varied expressions through which the aristocratic sentiment may render itself visible."

There are, however, evils arising not only from the "Aristocratic Sentiment," but also from the influence, sometimes improperly manifested, of a decidedly opposite spirit-this may be designated, the ultra Democratic Spirit-which some persons are ever ready to manifest, by hostility towards those who occupy stations more elevated than their own. The conduct of those members of the church who are, either on account of office, talent, or worldly circumstances, regarded as more honoured or respected than others, is, by some persons, who are under the influence of envious feelings, watched and scrutinized with more than ordinary vigilance; and there is not unfre