employment to about three hundred visiters; it visits annually upwards of seven thousand cases of distress, chiefly families; and distributes between two and three thousand pounds. It is a cheering fact, that these admirable institutions are rapidly multiplying among us, and engrossing a more general interest and support. It appears that they originated in the noble and Christian feeling of commiserating the misfortunes of strangers. Hence, says Mr. Wesley, in his Journals, In the morning I met the Strangers' Society, instituted wholly for the relief, not of our society, but for poor, sick, friendless strangers. I do not know that I ever read of such an institution, till within a few years ago. So this also is one of the fruits of Methodism !' The institution at present includes the poor in general as well as strangers. Now Dr. Southey, after remarking that'the spirit which built and endowed monasteries is gone,' puts the important question, Are you one of those persons who think it has been superseded for the better by that which erects steam engines and cotton mills? He admits, indeed, that the manufacturing system is a necessary stage in the progress of society; and the long and tremendous conflict which we sustained with the late tyrant of France, he considers as an illustration of the value of the wealth which it created. But we agree with him, that mammon has obtained a supremacy in commercial countries, which, as Latimer also pointed out, discredits the cause of Protestantism. But we are persuaded, that the multitudinous institutions of the age, supported solely by voluntary contributions, are gradually exalting the standard of our liberality, as a nation; and we rejoice that Methodism also possesses within herself an increasingly counteracting influence to the opposite and still too prevalent vice.- -With some abatement of the respect which he [Dr. Southey] has shown for a good which we consider more equivocal from the gross admixture of superstition with piety, we admit there is some truth in his representation of the matter. And there is yet more in his reflections on the supineness and indifference to religion which, to the discredit of the Reformation, succeeded to the abolition of Popish ceremonies. Now, if we have not wholly misapprehended the genius of Methodism, we think it is a system which so busies itself with the spiritual interests of man, imposes so many active religious duties on its followers, and mingles its spirit so diffusively with the innocent recreations and business of life, that what Dr. Southey affirms to have been peculiar to the times before the Reformation, is applicable to the times we live in, wherever the influence of Methodism prevails; namely, 'that the momentous truth, that the improvement of his moral and spiritual condition ought to be the first concern of every intellectual creature, is impressed upon the peo *The munificence of the late Timothy Bentley, Esq., who recently bequeathed the interest of £1000 for ever, to the Methodist Female Benevolent Society of Huddersfield, ought to be exhibited as a stimulus to the liberality of our societies. Journals, vol. iv, p. 469. ple by example as well as by precept.'* Methodism stands opposed also to the dissipation of manners, which is so largely imported from France, and which Popish machination zealously labours to convert to its own advantage, by lulling Protestantism into a state of apathy.The subject is not exhausted; but we can only at present allude to the great and manifold indirect benefits which have sprung up in the Church and the nation from the introduction of Methodism. The candor of the Poet Laureate has induced him to expatiate at large on this fruitful topic: and we refer his lordship again to those volumes which he appears to have read with a desire to extract only whatever tended, in his apprehension, to the discredit of the system. We shall close our defence with two or three brief interrogatories and replies. Who first set the example of bestowing religious care upon the Negro slaves to the planters of the West Indies? Mr. Gilbert, who was a Methodist. Who first organized the admirable institution of Sunday schools? Mr. Webb, of Stroud, a Methodist. Who projected, and by the blessing of God on their exertions, succeeded in giving birth to, the Naval and Military Bible Society? Mr. Cussons and Mr. John Davies, of London, who were both Methodists. § But we have done. In these portentous and monster breeding times,' Methodism, we trust, we have shown, is not the 'Monstrum horrendum, informe, ingens, cui lumen ademptum' which Lord John Russel has represented it to be, but an important and influential part of the Church of Christ. And we presume to caution his lordship against similar rash and censurable attempts in future, in language which ought to make him tremble:- What a wretched abasement will overwhelm on that day some of the pompous historians, who were called by others, and deemed by themselves, the high authoritative censors of an age, and whose verdict was to fix on each name immortal honor or infamy, if they shall find many of the questions and the decisions of that tribunal proceed on principles which they would have been ashamed to apply, or never took the trouble to understand! How they will be confounded, if some of the men whom they had extolled are consigned to ignominy; and some that they had despised are applauded by the voice at which the world will tremble and be silent !'|| Bridlington. HUMPHRY SANDWITH. * Progress and Prospects of Society, vol. i, p. 155. Watson's Observations on Southey's Life of Wesley, p. 51. Welsh on the Wesleyan Polity, p. 170. Wesleyan Methodist Magazine, New Series, vol. ii, p. 737. Foster's Essay on the Aversion of Men of Taste to Evangelical Religion, p. 430. 45 ON THE OMNIPRESENCE OF GOD; A SERMON, By the REV. PROFESSOR DURBIN, of Augusta College, Kentucky. 'But will God in very deed dwell with men on the earth? Behold, heaven and the heaven of heavens cannot contain thee; how much less this house which I have built,' 2 Chron. vi, 18. A CONSIDERATION of the character and condition of the author of the text, will show clearly, that the highest degrees of vital piety are perfectly consistent with the most consummate wisdom, grandeur, and power. The words of the text are the words of Solomon, king of Israel, and the grand successor of the illustrious David, son of Jesse. A consideration of the chapter will convince us that his heart was fired with the liveliest devotion, of the most rational and exalted kind. It is the dedication service of the celebrated temple at Jerusalem; and was performed by the king himself, in the midst of the thousands of Israel; being a prayer which he pronounced, in the attitude of kneeling, on a slightly elevated stage in the midst of the temple. The character and condition of the author, in regard to worldly wisdom, grandeur, and power, are too well known to require special notice in detail. As it regards his wisdom, it has passed into a proverb in all nations. As wise as Solomon,' is an adage pronounced by every tongue, when it would express the highest attainments in wisdom. As it regards his grandeur, the account of it, as detailed in the Scriptures, almost exceeds, and indeed would exceed, belief, did we not know their rigid integrity in stating the truth. His power, of course, must be considered, in this age, relatively and although we cannot rank his kingdom with the great empires and kingdoms of modern days, we can, with propriety, pronounce it the first in his own age, and not so much inferior to modern powers as we might imagine. These observations establish the proposition, That the highest degrees of vital piety are perfectly consistent with the most consummate wisdom, grandeur, and power. An examination of the character of this extraordinary man in another view, will produce conviction on another important point, viz. That no selection, or combination, of any, or all the pleasures of the world, can permanently satisfy the rational spirit of man. Solomon, like most persons in similar circumstances, was well nigh ruined by being brought up in luxury and ease, and succeeding to an immense amount of wealth and power. During his prodigality, (he himself has left it on record,) he indulged in every species of pleasure and gratification that heart could wish, or a licentious, warmed, and excited imagination could devise. And yet he pronounced the whole vanity and vexation of spirit,' and in proof of his conviction he became deeply and uniformly pious. His is but the experience, on a broader scale, of every devotee of pleasure: but few make so happy an escape. By a close examination of this prayer, it will be clearly seen, that the whole service proceeds on the supposition, that God would make his abode in the temple built for him; from this place manifest his presence; and listen to the prayers of his creatures. The subsequent history of the Jews proves that this expectation was realized. This idea was not peculiar to the Jews, or Solomon's temple. All nations, in all countries, in reference to all religions and deities, have considered their houses of worship as the peculiar residence of their gods, and have of course held them sacred; and required a corresponding sanctity in the utensils of worship, and in the persons and deportment of the worshippers, while in the temples. And this is consistent with the best dictates of reason and ́ utility, and should be strictly observed in all Christian churches. Impressed with this view, Solomon uttered the text, which is a parenthetical exclamation of surprise, hesitancy, and assurance, blended and alternating. From it we may learn, I. The strong inclination in the human heart to exclude the presence and superintendency of the Divine Being from the world, and the affairs of men. The evidences of this inclination are found in every portion of our lives. But we shall notice only two. 1. Our conduct. Because we lay our plans, and execute them, without any reference to God. In forming a scheme of wealth, ease, or honour, how few have any respect to the approbation of the Divine Being! Or in executing our plans, even when they are virtuous, how few look for success to the blessings of heaven! 2. We call not on God in prayer. If we did believe in the actual, and personal presence of God, and his continual agency in human affairs, it would be the clearest dictate of reason to make known our requests to him in prayer,' in order to obtain his favor. Of course, we should lay plans, and execute them, only when and in the manner he .approves. The notorious fact, then, that men generally live most of their lives without the habit of prayer, establishes the fact, that we are strongly inclined, by nature, to exclude the presence and superintendency of the Divine Being from the world, and the affairs of men. The causes of this inclination, waiving the consideration of the native enmity of the human heart to God, are, 1. The invisibility of the Divine Being. Accustomed to think only by means of those impressions which we receive through our bodily senses, we are inclined to forget, or rather are almost incompetent, in our natural state, to conceive well of the omnipresence of God, because we see him not. Hence, at first, we ignorantly and involuntarily, and afterward habitually, exclude the presence of the Divine Being from the world. 2. The imposition of our senses on our minds. Accustomed to see effect follow cause when we act, we conclude ourselves the remotest and only agents. And observing that the effects partake of the complexion of their causes, we suppose there is something like an unalterable connection and dependence between them. Hence, following implicitly the dictates of our bodily senses, we, as Paul says, 'walk after the flesh,' forgetting the Power that established, sustains, and controls the connection between cause and effect. Thus we exclude the superintendency of the Divine Being from the affairs of men. From the text we learn, II. The infinite goodness of God in condescending to dwell in very deed on the earth among men,' and in superintending their affairs. But in what sense may God be said to dwell on the earth? 1. Some suppose the Divine Being present only by the regular operations of the laws of nature; by an inherent energy with which he has impressed matter. This opinion, when more fully developed, is this:-The Divine Being, having created and organized the world, gave to all its parts and relations, life and motion, by causing the Spirit to brood over it, and bring it into life and action, as it were, by incubation. That these, life and action, were thus rendered equal in duration with the world, or matter; and operate without reduction or increase of force, or derangement of tendency. Thus the world, abstractly, may be considered as a piece of mechanism, and with the addition of the laws of nature, a piece of mechanism in motion, which continues until the action is either spent or deranged, without the interference of the Maker: yet the wisdom, power, and skill of the Maker may be said to be present, though he himself be far distant. In this manner some reason in regard to the Divine Being, and thus exclude him from the world. I scarcely need proceed to show the deficiencies of this hypothesis of the presence of God in the world. I may only suggest, first: It is deficient, because no such energy (as we can conceive) could be left impressed, and active, on matter, and the original Source of that energy be completely separated, and remain detached from it. It is impossible for us to conceive of an effect continuing, when the cause has ceased. Therefore, as the impressed energy, constituting the laws of nature, was the effect of an action of the Divine Being, (implying his contact with, and operation on, every particle of matter receiving the energy,) this action having ceased, the effect must have ceased also. But this is contrary to the experience and observation of every day. Secondly: this hypothesis is deficient when compared with the nature and perfections of the Divine Being. Every enlightened mind conceives of God as possessing, necessarily, all possible perfections. Of these perfections omniscience is one. But omniscience is founded on his personal omnipresence as a being cannot actually know, of himself, what does not come within his own inherent power of knowing.-Consequently, if the Divine Being were not personally pre |