of it. With some this is matter of surprise; but there is nothing surprising in it. How should they be conscious of deficiency in a state or disposition which they do not distinctly understand, because they have not made it the distinct subject of reflection? He who would grow in grace should seek for a deep and settled conviction of the fact, that holiness consists in the harmonious, well-balanced combination of certain states and dispositions, and by the use of all proper means to know the nature and fruits of those graces in their practical operation.

He should likewise direct the most earnest and careful self-examination to this point: "Are all these graces in myself?" If there be the Spirit, there will be the fruit of the Spirit. He should ask, not merely, "Am I, by the grace of God, holy?" but,-directing his attention to the particular branches of the work of the Spirit, as laid down so clearly in Scripture,-"Am I holy in reference to each particular operation? Have I love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance?"

He should seek to know the actual state of these several branches of the fruit of the Spirit. There is the sin that doth easily beset,-whether it does so from our natural temper, or any acquired habits, or from our external circumstances; its most dangerous operation will always be found in the influence it exerts on some particular branch or branches of the work of the Spirit. It may not directly affect the whole; and as in the body, so in the soul, decided disease in one part may be coexistent with apparent health in another. We are not safe unless we direct our examination throughout, and seek for symptoms of health or disease wherever such symptoms may be found. All may seem to be right in some respects; when, if we only continue our search, we may discover grounds for serious apprehension.

And while every grace is to be cultivated, that so "these things may be in us, and ABOUND;" yet it

may be, that, in the situation in which divine Providence has placed us, there is a call for more especial attention to some one grace in particular. At one time we may need the wisdom and decision to guide our own affairs with discretion; at another, the self-renouncing humi lity which patiently submits to the direction and control of others. We may be called to the graces necessary for doing; we may be called to those necessary for suffering. St. Paul evidently contemplated this variety of Christian duty when he said, that he was "instructed both to be full and to be hungry, both to abound and to suffer need." He who could say, "This one thing I do," likewise said, "I can do all things through Christ which strengtheneth me.' And thus are we to seek to be "perfect and entire, lacking nothing;" to "stand perfect and complete in ALL the will of God."

Still assuming the continued maintenance of the favour and inward life of God, by faith and prayer, and all that they suppose and imply, we again say, that as to the health and growth of the body nourishment and exercise are essential; so, for growth in grace, Christian truth, in its references to holiness of heart and life, must be studied,—Christian graces, in their particular nature, must be exercised.

As for the method of seeking what is really a superhuman perfec tion and growth, by that way of counsel to which Aquinas adverts, we have already seen that it rests upon the most mistaken assumptions. No resemblance to the inhabitants of heaven is secured by any apparent-for, after all, it is only apparent-resemblance of some mere circumstance. The heavenly company serve God day and night in his temple;" and, by a regular and continual succession of persons, the forms of divine worship, in some given place, by the members of some given association, may be carried on without cessation. But it does not follow that there is even the slightest resemblance to heaven in the individuals. "In heaven

they neither marry nor are given in marriage." But celibacy and entire earthliness may, nevertheless, co-exist. It is an utter mistake to fancy that, because there is similarity in some circumstantial points, there is a real, substantial resemblance. The real ground on which alone resemblance can be secured is, with admirable wisdom, pointed out by our Lord in the prayer he has condescended to teach us : THY WILL BE DONE ON EARTH, AS IT IS IN HEAVEN." Tried by the test thus furnished, not only the deficiency, but the mischievousness, of what is called the way of counsel will be at once apparent.

46

The very choice of such a mode of life, with all the external discomforts and renunciations which it implies, has in it much more of selfwill than the individuals making it suppose. Be it remembered, the monastic or conventual life, even were it as excellent as its advocates contend, is still a human institution. It is not a divine command. They who enter upon it choose it for themselves. Admitting their sincerity, and placing the act to the account of the misapprehensions occasioned by an erroneous creed, they yet choose their own inheritance. And especially is this the case where the retirement from the world is caused by disappointment and worldly sorrow. Instead of continuing in the path in which Providence has been conducting, and exercising self-denial in reference to the privations which are thus providential, one sphere of action is left, another chosen; from one field of conflict we withdraw, to engage in another of our own selection. Holy submission to the will of God says, "Thou, Lord, shalt choose our inheritance;" resolving, in the circumstances of that providential inheritance, to "seek first the kingdom of God and his righteousness;" leaving it to the divine wisdom, goodness, and sovereignty, to give or withhold of all other things.

Besides, this human institution is a way of uniformity of discipline. The discipline of God is various;

and this variety is called for both in reference to the purposes of God, and the characters of men,-often in reference to these two considered in conjunction. Men differ in what may be regarded as the natural elements of their character; they differ in its actual formation, as, in virtue of their own choice, these have been acted upon by the circumstances in which they have been placed. And in nothing is the wisdom of God more discernible, than in the adaptation of his corrective disciplinetermed, by the Apostle, " the chastening of the Lord"-to the actual condition of the individual; and in its suitableness either to the restoration of spiritual health, or to establishment in it. Nor is this the whole. Though that this requires variety, must at once be seen. The wise Physician administers medicine to individuals by the adaptation of general principles to particular cases. But, along with this, there are the purposes of God respecting the salvation of others. Daniel's trials powerfully contributed to his own establishment in holiness; they likewise contributed to make known, in the midst of Heathenism, the power of godliness. The trials of Joseph referred not to himself alone, but to the purposes of God respecting both the family of Jacob, and the land of Egypt. The providence of God is thus particular, referring to individuals, and their own soul's health, and the salvation of others. He who would go through a course of spiritual discipline, must yield himself up to God, and resolve to be faithful to the great principles of truth and holiness, whatsoever his circumstances may be; and so, acknowledging God in all his ways, God shall direct his paths. We know not whether riches or poverty, whether prosperity or adversity, whether health or sickness, be best for us,be, in our particular case, most for the glory of God. God must choose

our inheritance for us.

Nor are we to forget that "it is God that setteth the solitary in families." He is the Author of human society; and if society be dis

arranged and corrupted by sin, it is to be restored to order and purity by grace. And this is recognised in the dispensation of mercy in our Lord Jesus. His disciples are the salt of the earth, the light of the world; they are to cause their light so to shine before men, that men may see their good works, and glorify their heavenly Father. But this can only be done by continuing in the world; and yet, in principle, spirit, and temper, evidently being not of the world. They are to show, by conquering the enemy, not fleeing from him, that he is conquerable. The genuine victories of grace are thus most clearly shown. None can speak more decidedly on this subject than St. Paul: " Come out from among them, and be ye separate;" yet is he careful to guard against the misconception of his words, and tells the Corinthians that they were not to go "altogether out of the world." The separation was to be maintained by those who kept their place in human society.

And let not the Christian seek to be holy above what is commanded, any more than wise above what is written. Superstition is superfluity in religion. Whatever discipline is necessary, shall be experienced by him who commits himself and his ways unto the Lord. Can he not show a proper contempt of worldly wealth in any other way than by voluntary poverty? genuine purity, than by vowed and enforced celibacy? the renunciation of his own will, than by placing himself in subjection to the arbitrary control of a spiritual superior? This is rather the way to produce false virtues, than true ones. Nay, more than this, it is the way frequently to produce real and dangerous vices. Monasticism has occasionally assisted to bring out the Christian character, though even its best instances have shown the defects of the system. The New Testament knows nothing of the painful austerity which breathes throughout the celebrated work of Thomas à Kempis. But more frequently, where it has not broken the spirit, or even degenerated into the dregs of hypocritical

corruption and impurity, it has fostered a proud self-complacency, a confidence in human merit, and a ferocious hatred to whatever was opposed to itself, which seemed to find its most beloved home in scenes of cruelty and bloodshed. If the New Testament is to be believed, the work of the Spirit of God is to make men kind, tender-hearted, affable, courteous, to produce the dispositions which are emphatically called amiable; whereas the monastic discipline, beginning by a disruption of the human affections, goes on to sear them, and eventually so to harden the heart, that what even Stoicism only portrayed in writing is not only realized, but practically surpassed. For the production of Inquisitors, the way of counsel, the monastic system, was required.

Yet let not the Christian misunderstand his position. He is to remain in the world, but not to do his own will there. In the world, but not of the world. In the world; and, therefore, its duties are to be performed: not of the world; and, therefore,- and here is his true trial,-the spirit of the world is to be avoided, and the spirit of religion clearly shown, in the performance of worldly duties. He is in the world, as a citizen of heaven; and as such he is in all things to act. Remembering this, he would feel that Christianity imposed limits which he cannot transgress without sin. He is bound to attend to the duties of his station. But these are various. The men of the world see one class only,-how they may increase in wealth. Too many Christian professors act like them: they set no limits to their prosperity; as if they had nothing to do but to go on prospering in the world. Arrived at a certain point, what seasons of leisure for personal improvement, for doing good to others, might be found! But, no; they go on, evidently under the influence of the love of the world. They will to be rich. Their growth in grace is stopped. No blessing seems to be connected with the inheritance which they leave behind them. What they

amassed avariciously, is spent by their heirs profusely. They forgot that, in the world, they were not to be of the world; and that separation from the world was to be manifested by a wise attention to duty, as arising from the particular application of the general rules of Scripture to their individual circumstances, and by a steady regard to spiritual improvement at all times and in all conditions. Where Providence gives prosperity, there is no exemption from the obligations of Christian law. He who has more money than he had, may have more time for retirement, more time for seeking out and relieving them that want. A worldly man makes this prosperity his ultimate object: when the religious professor forgets that his great object is to save his soul, he has already fallen from grace. A Christian earth-worm is a contradiction in terms.

This, then, is the sum of the whole. Our first care must be, through justifying faith in the mercy of God in our Lord Jesus Christ, to obtain remission of sins, and the consequent gift of the Spirit of adoption, to regenerate our souls, that so we may be indeed alive from the dead, through Jesus Christ our Lord. Of that new and spiritual life, the main exercise, that which

sustains, governs, and characterizes all the rest, is love. To such strength and maturity of love as shall give it the complete dominion over our entire spirit, banishing thence all that is opposed to its own holy and blessed nature, it is equally our duty and our privilege to come; that is, to be made perfect in love: and inasmuch as we come first to love God by having his love shed abroad in our hearts by the Holy Ghost, received through faith in Christ; so, if we would have this sacred ripeness and establishment in love, faith in Christ must be exercised, for the yet richer baptisms of the same divine Spirit. But even then, as before, spiritual improvement, growth in grace, is both possible and obligatory. And for growth in grace, the mind must be kept constantly under the influence of the teachings of grace,-even that, "denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, IN THIS PRESENT WORLD; looking for the blessed hope, and the glorious appearing, of the great God and our Saviour Jesus Christ; who gave himself for us, that he might REDEEM US FROM ALL INIQUITY, and purify unto himself a peculiar people, zealous of good works."

E. T.

From 1799 to 1803, sixpence per member.

From 1803 to 1808, sevenpence. From 1808 to 1813, sevenpence. From 1813 to 1818, sixpence three farthings.

From 1818 to 1823, sixpence one farthing.

From 1823 to 1828, fivepence three farthings.

From 1828 to 1833, fivepence. From 1833 to 1838, fourpence three farthings.

From 1838 to 1843, fourpence three farthings.

Such has been the rate of contribution, leaving out fractional parts,

for each period of five years since 1799. Thus it will be seen, that the contributions in the classes have become gradually less, on the average per member, from the year 1813. This fact must be considered lamentable. And the question arises, Do the circumstances of the case justify such a diminution? It is thought not,-whether we look to the moral state of our country, the increase of the population, the doctrinal errors that are prevalent, or the circumstances of our own church.

If we examine the Report of the last census, we shall find that the moral state of our country is not improving in proportion to the increase of the population. "With a slight exception in 1838, the progressive increase of commitments has continued during the last seven years; and from 1836 to 1842 has increased 49.2 per cent. Within the same period, in the extensive and populous counties of York, Lancaster, Chester, Stafford, and Salop, the commitments have doubled; and also in Monmouth, Rutland, and Westmoreland." (Census Report.) It will thus be seen, that the increase of crime is not confined to the manufacturing population; and the entire returns fully confirm this view of the case. At the same time, the returns for 1840, 1841, and 1842, show a gradual decrease of those who are unable to read and write; and, consequently, the increase of elementary education. But this fact, considered in connexion with the preceding,-namely, the increase of crime,-proves, most convincingly, that something more than mere education is required, to secure the moral improvement of our countrymen. A more adequate provision must be made for the spiritual and religious care and instruction of the constantly-increasing population. The term spiritual, as well as religious, is used designedly, to indicate the necessity of the regenerating operations of the Holy Spirit, by means of the truth faithfully preached; for it is possible there may be an increase of means and agency, having the forms of religion, which are not calculated to

accomplish the proposed end. With these views, we are led to the conclusion, that there never was a time when the Wesleyan church occupied a more eminent, and therefore a more responsible, situation, than at this hour. But let all her members, while she is rising in moral influence and power, take care to strengthen her foundations by the increase of personal piety and Christian liberality. That this is needed, is abundantly apparent to every reflecting mind imbued with Christian principle. Who can look upon the moral condition, especially, of our large towns, without being impressed with the necessity of increased evangelical effort to secure their moral improvement? The infidelity, the profanation of the Sabbath, the intemperance, the licentiousness, and the neglect of public worship, which are there especially manifest, loudly call for additional means for the correction of these evils.

The increase of the population has been upwards of two millions, from 1831 to 1841; and that increase, it is computed, is now going on at the rate of nearly three hundred and fifty thousand a year. This fact shows that the present is not the time for any relaxation in those efforts the object of which is the spread of religion at home. By some means, this daily-multiplying population must be provided for, or the results will, at a future, and not distant, day, prove most disastrous.

Again, if we consider the errors and unchristian feelings which are so extensively prevalent within that section of the church designated the Establishment, we shall be brought to the conclusion, that the work of evangelizing our countrymen is clearly cast, by divine Providence, upon the evangelical sects to a great extent, and especially on the Wesleyans.

In noticing the application of this fund, it will not be necessary to say much on those cases which come under the general designation of "extraordinaries;" including expenses arising from "removals," afflictions, the purchase of "furni