quently manifested an undue eagerness to cast reproach upon them, and to cover them with dishonour. This envious, and malignant, feeling generally manifests itself under the cloak of professed zeal for truth, justice, and purity-but, in fact, is instigated by a selfish desire to exalt themselves, and to occupy the eminence from which they endeavour to pull down others. In the Church of Christ the poor ought not to be despised, nor the rich to be envied. Christianity is not intended to annihilate social distinctions; but it is intended to bring the poor and the rich to regard each other with mutual affection, and to render kind services to each other. Due regard and honour may be secured for the poor without the manifestation of jealousy, envy, or rudeness, towards the rich. Every one, whether poor or rich, ought to be esteemed and honoured, according to his moral qualities.

The following remarks, from the pen of Mr. Miall, on this matter, are very important.

"The many and serious evils resulting from the action of the aristocratic sentiment in the British Churches, have provoked in some minds a re-action running to the opposite extreme, and a spurious and maukish sentimentalism has sought to elevate poverty to a virtue, and to insist upon the rights of toiling and hard-handed industry so exclusively, as to suggest the idea that no other rights exist. We must not, however, allow ourselves to forget that God's good tidings by his Son, are for the rich as well as for the poor-the cultivated as well as the unlettered-the refined as well as the rude--and that in the external form of their promulgation, adaptation to habits, taste, and modes of mental intercourse, is as necessary for the one class as for the other . . .

the

There is, however, much reason for the statement, made by Mr. Miall, that the poor are not sufficiently sympathized with in many of our Churches. Members of Churches, and some ministers also, treat poor with marked neglect,-not properly caring for either their temporal or spiritual welfare. Some wealthy professors of religion shun the company of the poor as they would shun coming into contact with the plague or leprosy. Plans for usefulness are disregarded unless they obtain the patronage of those who occupy elevated stations. Very few of the more wealthy professors of religion employ themselves in the service of the Church of Christ, or in alleviating the sufferings of the afflicted and distressed, or in obtaining the redress of the grievances of the injured and oppressed. In many respects, they appear to think, that they can discharge their duty, as to the instruction of the ignorant; as to visiting the widows and the fatherless; as to protecting the self-defenceless, and succouring the distressed, downtrodden, and injured; and as to spreading the Gospel, by subscribingperhaps only a very limited and penurious amount to a few philanthropic and religious societies. Such persons, ought carefully to ponder Mr. Miall's forcible observations on the very injurious and awful effect of their conduct on the interests of Religion.

The sixth chapter is on the evils resulting from, what Mr. Miall designates "the Professional sentiment." In this chapter, he examines and condemns the notions, that those who properly exercise in the work of the Ministry, must have ordination by the imposition

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of hands, be abstracted from all secular business, and that they thus constitute a peculiarly sacred class, or order, of men. He justly maintains, that such opinions are not scriptural; that they foster the idea that different churches have separate "interests;" occasion the transfer of responsibility from the church to the minister; repress lay talent and enterprise; and hinder the progress of the Gospel. Mr. Miall admits, that the "professional sentiment," does not prevail. in the various Methodist bodies, as in other religious communities, and that, consequently, the evils referred to do not exist in them, as in those churches in which it prevails.

Although Mr. Miall denies, that there is any scriptural authority for " a sacred order" of men, now, he does not repudiate the existence of the ministerial office. Thus, he makes an important distinction, which some persons are in danger of overlooking-between " a sacred order" and "sacred offices." He says, “In sacred offices I do believe, and for them I cherish a profound respect-in a sacred order I have no faith whatever." His meaning we apprehend to be, that he does not believe ministers-by ordination, or by having, at some time, been called, by some church, to devote themselves to the work of the ministry-are invested with any personal sanctity, or made members of a consecrated order, possessed of an indelibility of character, which confers upon them peculiar qualification, or right to preach God's word, or administer the ordinances of religion. He, however, recognises the existence of the ministerial office; and states -in reference to the practice of the Church in apostolic times— "that as order began to be felt necessary, and experience and apostolical direction enforced attention to it, teaching was distinctly associated with office, and they who had been set apart to this work, gave themselves as uninterruptedly to it as possible. A Church presided over by a bishop or bishops, themselves generally 'apt to teach,' and possessing among its members some qualified by the gift of utterance to edify the body, who, when recognised as such, were appointed to the office of teaching and exhortation, and whose labours, 'in word and doctrine,' in common with those of the elders, were regulated by the authority to which all did deference, seems to me to come nearest in form to those organized Christian societies to which Paul addressed his several epistles." Again he says, in reference to the apostolic churches," each would have as many teachers as it chose to appoint to the office, or as the gift of utterance vouchsafed to them would admit of, and amongst them one, or more, as recognised president of the body, to administer Christ's law, and to take, generally, the oversight of the flock."

Great mistakes are made, by many persons, concerning the influence which business engagements are supposed to have over spirituality of mind. Many persons suppose that engaging in secular pursuits must prove injurious to piety, and that thorough devotedness to God's service unfits for transacting worldly affairs. In the sixth chapter, the title of which is "The Trade Spirit," Mr. Miall clearly refutes those opinions. He, however, also states, that the spirit in which trade is generally conducted, is inimical to the interests of religion. Men

forget, that they ought to exemplify the principles of religion in all their conduct that they ought to serve God in their shops, warehouses, and counting-houses, with as much fidelity as when engaged in the services of the sanctuary. Christian consistency, is, by many professors, little regarded in their business engagements. The love of gain, produces excessive anxiety and exertion; stimulates to engage in speculative enterprises, which expose the adventurers to losses which they are unable to sustain; and they are engaged in, without due regard to the morality of the undertakings. Many professors of religion, even, deem it proper to take advantage of the ignorance of those with whom they transact business; and very few, we fear, act upon the scriptural rule, "Whatsoever ye would that men should do to you, do ye even so to them." The fearful inconsistencies which many professors of religion manifest in their trading transactions, in their speculative propensities, in their conduct towards their servants, and work-people, are, by Mr. Miall, faithfully animadverted upon; and are justly declared to be great obstructions to the progress of the Gospel.

With considerable ability, Mr. Miall, in the seventh chapter of his volume, discusses the "Social and Political hindrances to the success of the Churches." These are represented as chiefly consisting of "Extreme poverty," which crowds multitudes together who suffer wretchedness, filthiness, and want; producing moral and physical pestilence. "Excessive toil," which deprives a large portion of the industrious classes of those means of mental and spiritual improvement, which they ought to possess. "Popular ignorance," the result of the preceding evils-which produces superstition and mental insensibility-and "Political religionism, as developed in Church establishWe fear, that Christians, generally, are not properly impressed with the fact, that these are evils which they ought to endeavour to remove; that they are strongly antagonistic to the progress of true religion, and, consequently, destructive to the souls of men. We most heartily wish, that Mr. Miall's remarks, on these topics, may receive the attention which their great importance deserves. His description of the obstructive influence of the Anglican establishment to the spread of the Gospel in this country, is truthful and most admirable. It is clear, temperate, and faithful; and must be convincing, we think, to those who are not blinded, by either prejudice or pecuniary interest. The apathy of professed Dissenters, as to the removal of the gigantic evil of a State-church-which they, as Dissenters, profess to condemn-is very inconsistent, and reprehensible. Mr. Miall strongly inculcates, that it is the duty of all Christians to exert all the moral and political influence which they possess, for the removal of ALL social and political evils; especially those which affect the poor and labouring classes. Alas! many professors of religion are altogether negligent of, and insensible to, the obligations which thus devolve upon them.

The concluding chapter of the volume is on "Remedial Suggestions." This Mr. Miall acknowledges to have been the most difficult part of his work. To some extent we concur in his "remedial

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suggestions," but there are, also, points on which we have our doubts. Mr. Miall, very properly, first directs attention to the removal of whatever enervates spiritual life." He says, "God has sent into this world a message of love, in order that they who hear it may joyfully consent to put themselves under the government of his Son, and he has appointed a certain agency for making universal proclamation of that message to mankind. The selected for proclaiming it has been seen to be the fittest agency. But the work of persuasion goes on so slowly and unsatisfactorily, as to make the conclusion unavoidable, that it is not prosecuted in accordance with the Divine plan, and that in order to large success, it is necessary for the Churches to get back to that plan. What practical changes does this necessity involve?" In answering this enquiry, Mr. Miall says,— "Now, in what I shall submit upon this subject, I shall take for granted that whatever belongs to God in the contemplated work, will be done without fail, wherever it can be done in conformity with the fixed laws of his spiritual kingdom, and not otherwise. I fully admit the duty of the Churches to recognise their dependence upon, and to supplicate the influence of, the Holy Spirit, without which, it were as vain to expect a spiritual harvest, whatever may be the means employed, as for the tiller of the soil to suppose that the earth will yield her abundance without the communication of God's life-giving energy." We are glad to find, here, Mr Miall referring to the influence of the Holy Spirit in producing and strengthening spiritual life. We have complained of his not having, in his chapter on Religious Life," distinctly mentioned the influences of the Holy Spirit as producing the life of God in the soul of man, and have gladly, therefore, quoted this passage, which proves, that he recognises the quickening influences of the Holy Spirit, and that prayer should be made for them. We have also met with two or three other passages in the volume, in which the work of the Spirit is acknowledged. But although there does not appear cause for doubting Mr. Miall's belief in the work of the Holy Spirit, we see no reason for qualifying our previous remarks.

Mr. Miall, in suggesting remedies for existing evils, says

"We must go to our Bibles afresh, and study them with a new key to their meaning.' "We must start again, not with the paramount intent of finding happiness, but of finding God." "Not our own destiny, but God's character, should be the object of our search. Let us see, in his own representation of himself, what He is, for all that we are, or ever shall be, spiritually, will tally with our knowledge of him.

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We cannot say, that we fully concur in those statements. instance, we do not think that Christians generally require to study their Bibles with "a new key to their meaning." We have no confidence in anything that is new, as to the means of obtaining spiritual life. We admit, that a man whose soul is filled with the love of God, will regard, as of the highest possible importance, the knowledge of God, and conformity to him. But this will be, because he has found his happiness in God, and because he is convinced, that the

more he is conformed to God's will, the more of real enjoyment will be possessed by him. We do not think that either the discourses, delivered by Jesus Christ, or the writings of the apostles, teach that, "Not our own destiny, but God's character, should be the object of our search." We do not know where either Christ or either of his apostles has taught this. This "key" we regard as spurious, because it is "new." No improvement can be made upon the teachings of Christ and his apostles. It will be in vain to direct fallen man, while in his unconverted state, to make the "finding of God" the primary object of his pursuit, unless you convince him that this is requisite to his happiness. Tell him that, by sin, he is under condemnation, that God sent his Son into the world to make known the way of salvation, and to die, as a sin offering, to make an atonement for his sins; that if he repent of sin and believe in Christ as his Saviour, God will pardon his sins and make him a partaker of the Divine nature, and bring him to the enjoyment of heaven; tell him also, that if he reject or refuse to believe, God's offer of mercy, he must perish, and you declare to him "the good tidings"—the Gospel of Christ, which is God's appointed remedy for the salvation of man, and the renovation of the world. Many professors of Christianity, and even many ministers, do not believe the Gospel of Christ as they ought; consequently, their minds and hearts are not properly affected by its all-important truths as they ought to be affected. What is requisite to give greater success to the proclamation of the Gospel message is, a thorough, hearty belief of its truth. This will produce sympathy with the Gospel, sympathy with God, and compassion for man. It is the Gospel, which clearly makes known "our own destiny," and by it "God's character is most fully and gloriously revealed. What can be more rational and scriptural than that man, as an immortal being and moral agent, should search the Scriptures to ascertain his "own destiny?" Can any inquiry be to him of greater moment? Ought it not to be the first to which he should direct his attention? When he has pro

perly examined the Bible on this subject, has found the way of salvation, has believed in Christ as his Saviour, he knows "his destiny," and need no longer make that "the object of search." "There is therefore now no condemnation to them who are in Christ Jesus." Believers in Christ are "born of God,” are "children of God," and heirs of eternal life. The want of living faith in Christ is, we believe, the great cause of the want of spiritual life. Let professors of religion examine themselves, whether they be in the faith-whether Christ dwells in their hearts by faith-whether they are living upon Christ by faith. It is by faith, chiefly, that we receive the life-giving Spirit, and sustenance for the support of spiritual life; this life cannot be kept in vigour unless we continually, by faith, "eat the flesh and drink the blood" of Jesus Christ. We may carefully examine the evidences of God's wisdom, goodness, power, holiness, and of all his other perfections, as displayed in his works, in his Providence, and in his word, and we may be fully convinced that all moral excellence dwells in God, and yet we may remain destitute of the divine nature. To have