of human life, in the shop, and in the market place; in the walks of merchandize, and in the professional or official chamber, that the reality of your religion will appear; and if it goes not with you there, it is never with you here."

We will conclude this memoir of Dr. Dillon with a brief extract from a work recently published; and, as it is written by a bigoted dissenter who would lose no advantageous opportunity of misrepresenting and reviling the Church and the Clergy, it may be considered as by no means too favourable :"The Rev. Dr. Dillon is one of the most popular among the Church of England divines in the Metropolis. He preaches three times every Sunday; and in this respect he stands alone among the Church of England Clergy in London.

"The very beautiful and impressive reading of Dr. Dillon, during the preliminary services, inspires the stranger with a strong impatience, apart from the reverend gentleman's reputation as a preacher, to see how he will acquit himself as a speaker when delivering his sermon.

"There is always substance in what Dr. Dillon says. He never, or at least very rarely, commits against his audience the sin of palming upon them a highsounding sentence without meaning in it. While many preachers, and popular preachers too, deal more in words than in ideas, he deals principally in ideas; using no more words in their expression than is really necessary for giving such expression effect. He studiously abstains from refined or elaborate trains of argument. His sermons are largely impregnated with doctrinal matter. He never overloads his illustrations. His forte consists in no small measure in establishing or making his positions plain in a very few sentences. He never seems to lose sight of the great truth, that the grand object of the Christian Ministry ought to be, to give a practical direction to every thing advanced."

ON UNITY.—No. II.

NONE who understand the questions between the Church and the various sects of dissenters, can be at any loss to account for the prominent station we assign to the subject of which we are now treating, in a work which is directed to the extinction of ungodly divisions by spiritual instruments. We are glad to observe, that the subject is most elaborately considered by our opponents, however unequal they show themselves to its comprehension. But we must not yet at least give individual instances, but pursue for the present our course of laying foundation for future argument.

Though it is to be believed that the truth, in its largest acceptation, comprehends every evangelical duty, and that unity in this respect leaves no Christian virtue out of consideration; yet, as we have already intimated, there are two particular constituents of the entire subject mentioned and insisted upon in Scripture, those of Spirit and Society; the former of which, now to be examined at such length as consists with our limits, appears to be one of the most essential elements of the Christian religion.

It is very evidently revealed, in, at least, general terms, that true Christians are united in Spirit. Witness these texts: If any man have not the spirit of Christ, he is none of His; Rom. viii. 9. I am the vine, ye aret he branches; John xv. 5. The simple fact that all who are Christ's "Disciples indeed" are animated with the spirit of their master, is alone a proof of their spiritual unity. But the following texts are considerably plainer evidence. He that is joined unto the Lord, is one Spirit; 1 Cor. vi. 17. I beseech you, that ye walk worthy of the vocation wherewith ye are called,

with all lowliness, and meekness, with long-suffering, forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace; Eph. iv. 1-3; together with the oneness of the Spirit asserted in the next succeeding verse of the same chapter; and, to conclude our quotations, the multitude of them that believed, were of one heart and of one soul. Acts iv. 32; Phil. i. 27; 2 Cor. xiii. 14; and several other passages of similar import.

As to the nature of the one Spirit, which actuates the intelligent and faithful followers of our Lord, it would not be easy to describe it with minuteness, if we allowed ourselves the most ample space for the purpose. But this is not a point of vital importance to our argument, for if we were unable to define any part of its composition, the fact would still be indisputably certain, that there is a Unity of Spirit amongst those enlightened persons. We affect not even to give a complete enumeration of its various branches. Several of them, however, are very obvious, such as joy, peace, gentleness, meekness, mutual forbearance from injury and aggression, courage and resolution in the maintenance of the faith, devotion and resignation to God-these and many other traits of spiritual character might be affirmed of a truly Christian community, both from the spirit of their great example, and the tenour of his precepts. They are all ingredients in the Spirit which unites the hearts of the faithful in the closest sympathy. But, to simplify, as far as we well can, the terms of our description, there are two grand divisions of religious duty which comprise the whole range of Christian temper and conduct, that love of God and of man on which hang all the law and the prophets. These constitute, in consequence of their universality, a complete spiritual union, and neither of them can be omitted, if we would consider that state in its perfection. It is not, however, our present intention to expatiate on that love of God with all the heart, and mind, and soul, and strength, which manifests itself in the observance of his laws, but merely remarking that no spiritual union can be complete, if unconnected with this devotion, we would enlarge on that branch of the subject which more directly refers to human intercourse, the spirit of love which is designed to exist mutually between the members of the Christian body.

On this point the Scripture is explicit, and enforces the duty with the most awful sanctions. It is implied in the doctrine of charity or love, so copiously set forth in 1 Cor. xiii; for though charity, or love, under that denomination is distinguished from brotherly love, or the love among Christians, by extending to all mankind, yet, by the very fact of extending to all mankind, it of course includes the household of faith. And indeed this is matter of distinct revelation, for Christians are to have fervent charity among themselves-that love which worketh no ill to his neighbour, above all things that charity which is the bond of perfectness, 1 Pet. iv. 8. Rom. xiii. 10. Col. iii. 14. And certainly nothing can be more indispensably necessary to salvation than this spirit of affection; for though I have the gift of prophecy, and understand all mysteries, and all knowledge, and though I have all faith so that I could remove mountains, and have not charity, I am nothing; 1 Cor. xiii. 2. But the love which unites Christians together is not to be restricted to charity. To charity they are to add brotherly kindness, the love of the brethren (2 Pet. i. 7.) a spirit of mutual affection which is several times enjoined upon Christians under that, its proper appellation, and at others is spoken of in such a manner as leaves no room to doubt its paramount importance. The following language of St. John deserves especial observation:-let us love one another, for every one that loveth is born of God and knoweth God. He that loveth not, knoweth not

Who

God, for God is love. If God so loved us, we ought also to love one another. If we love one another, God dwelleth in us, and His love is perfected in us. He that dwelleth in love, dwelleth in God and God in him. If a man say I love God, and hateth his brother, he is a liar. soever doeth not righteousness is not of God, neither he that loveth not his brother. And most particularly that emphatic declaration of Christ Himself:-By this shall all men know that ye are my Disciples, if ye have love

one to another.

To what degree this mutual affection among Christians may be carried it is difficult to tell. We must not set bounds to the operations of Divine grace. We know at least there is ground for perfect union in the doctrines of our Holy Faith; and we discover some clue to its developement in that observation of St. Paul which occurs in Gal. iv. 6, 7, and is further expanded by the same writer in his Epistle to the Romans, chap. viii. 15—17. It is a theme on which our imagination delights to dwell. The spirit of Christ which breathes in his intelligent and faithful children, is in part a spirit of adoption and affinity. These creatures of the grace of God, agreeably to the merciful dispensation and purpose of the Author of their religion, approach Him with the pious feelings of his dutiful and obedient children. So long as they continue in the paths of righteousness, they regard themselves and each other as heirs of God and joint heirs with Christ. They are, and believe themselves to be, his brethren, and sisters, and brothers. And how strong this bond of union! It is naturally a source of fond attachment, to be united by ties of consanguinity, to be children of the same earthly parents, and thus to inherit a community of interest and a congeniality of heart; but in this relationship, there are not unfrequently checks at hand to interrupt or moderate this mutuality of sentiment. There are at times conflicting interests. If, too, there exists, on either side, much mistrust of future happiness, love must be extremely imperfect. But even were this natural affection to reach its highest elevation, it still at best is temporal, and falls infinitely below that union of soul which may be imagined to subsist between the children of God. In their relation to each other, omitting natural infirmity, there is nothing to prevent or disturb the most perfect harmony. In addition to the general character which we have already imputed to them, it may be said that in their minds the world is reduced to its proper level. It can excite in them no envy, no hostility to one another. They believe, too, that God is a providential disposer of events, they are cheerfully resigned to His will, and know that all things work together for good to them that love Him; Rom. viii. 28. Neither do they, in their religious concerns, find any motive for jealousy. The fulness of one takes not from the satisfaction of another. There is spiritual bread enough for all and to spare. As children of the same Heavenly Father, who carry their views forward into a future state, the hope of immortality gladdens their own hearts with inexpressible delight, and stamps an infinite value on the souls with whom they hold communion. They are conscious of being, for the present, citizens of the world to come; and in their hopes of perseverance, their spirits are knit together for eternity.

That any members of the Church, or any opposing communities will ever attain the Spirit of unity which the Gospel contemplates in its full perfection, we know not. One thing is certain, that neither private individuals nor societies can alienate themselves from each other in spirit, to such an extent as not to come within the meaning of the term, without the most fearful hazard of incurring that fiery indignation which awaits the unholy.

298

THE CENTENARY OF WESLEYAN METHODISM.

THIS is the title of a work compiled by Mr. Thomas Jackson, at the request of the Wesleyan Conference, of which he is this year the President. Its object is to give a brief sketch of the rise, progress, and present state of Wesleyan Methodism, which was founded just a hundred years ago. This fact of its having reached its "centenary" of years, is now being celebrated throughout the kingdom by the collecting of sums of money from the people, and by religious meetings in all their "preaching houses;" as John Wesley, whom they rightly designate their "father and founder," said they should solely be termed. The money part of the business has, in the order of the old adage, "No penny no paternoster," taken the precedence, and the religious celebration is fixed for Friday, the twenty-fifth day of this present month of October, when the followers of Mr. Wesley are to meet early in the morning, and again in the evening, to pray and preach about Methodism, and to gain over to their sect what new converts they may be able. The morning's proceedings we dare say will pass off pretty decently; but we shudder at the bare idea of what will take place at their evening meetings, and especially at what they term their " prayer meetings," if they be conducted as they too frequently are. The "prayer meetings" we allude to, are those held after the more regular evening services, and extended often to a late hour of the night, and are more suitable for darkness than light. In addition to what we have heard from others respecting them, we have ourselves been present at several of them, and have witnessed scenes of the most outrageous excitement, the frenzied people venting rantings and ravings of the most profane and shocking character, and with gestures and voices of which it is impossible to convey anything like a correct description. The last of the kind which we attended was on a Sunday night, in a meetinghouse in one of the largest towns in England. The singing, the praying, the raving, the screaming, with the profanity of what expressions and phrases could be understood, composed such a scene of uproar and confusion as no person who has never seen anything of the kind will believe or can imagine, to say nothing of the indecent conduct of the young women and men who were prominent actors in the business. We shall probably at some future opportunity relate, as correctly as we can, what we have seen at some of the meetings at which we have been present. We have seen and heard far more than enough to justify our fears that at the approaching night services of the twenty-fifth of this month a handle against Christianity in general will be afforded to those who are unable to distinguish between real religion and its counterfeit. As the occasion is extraordinary, we fear the proceedings will be extraordinary too; but we will hope, even against hope, that the business of the day, and of the night also, will pass over in a more reasonable and decent manner, and with much less of mischief than we anticipate. We mention the subject now for the express purpose of guarding the public against giving any countenance to any such outbreaks of fanaticism, profanity, and sin; the rather let every benevolent and pious Christian, who values the souls of his neighbours, use his strongest arguments and influence with the ignorant and the weak, who are alone likely to be worked upon and led astray by the ravings of enthusiasm, and endeavour to persuade them to keep altogether away from scenes of excitement whose effects their knowledge may not be sufficient, or their intellects strong enough, to enable them effectually to withstand.

But there is also another and a strong reason why the poor and ignorant

should be exhorted to keep away from the meetings in question. Collections of money will be made, and much will undoubtedly be obtained from those who really want every farthing they earn for necessaries for themselves and families, and who are not called upon to give of their hard-earned wages for any such purposes, especially as in their parish churches the poor have the Gospel preached to them on Bible terms," without money and without price." It is lamentable to think what large sums of money are annually drawn from the pockets of the poor by the numerous teachers of dissent to enable them to prop up the various systems of religious error which they have invented, and thus to gratify their own pride and ambition. The Wesleyans have drained, we believe, above two hundred thousand pounds out of the people within the last year, by way of celebrating the "Centenary of Wesleyanism." And when we consider the quarterly ticket money, the weekly pennies, and the constantly-recurring collections which they make; together with the vast sums which they draw from the people to build their meeting-houses, and otherwise to support their unscriptural machinery; and then add to all this, the money gathered together for similar purposes by the teachers of the other sects of Dissenters, with the expenses to which the people are put to feast them all when they go their preaching rounds, we are astonished that the people of England should patiently submit to the payment of so heavy an annual tax upon their industry, and upon their credulity. The people are deceived and cheated out of their money by false pretences; the teachers of each sect pretending that they are more holy than others, and preach the Gospel in greater purity than it can be had elsewhere. But of course it cannot, after a moment's reflection, be believed that all the sects preach the Gospel in its purity; since it is notorious to all the world that they contradict and oppose each other with all the worldly-mindedness and fierceness of rival tradesmen. But the real and undisguised matter of fact is, that all the money which the dissenting teachers drain out of the people is virtually spent for the propagation of error, falsehood, and fanaticism; for whatsoever of truth is promulgated by any and all of them, is held and proclaimed by the Church; and there is consequently no necessity whatever for raising up and supporting sects and divisions to propagate the truth, or any portion of it, for it is all to be had in the Church, which is the pillar and ground of it. And when we have subtracted from each and all of the sects whatsoever of truth they hold, nothing will be left to them but those peculiarities by which they are separated and distinguished from the Church and from each other, and in all of which they, more or less, deviate from the truth of God. To propagate whatsoever of truth they possess, and all truth, the Church was instituted and appointed of God, and is fully adequate to the accomplishment of the glorious work for which she was appointed; and therefore sects are wholly unnecessary to propagate the truth; and money given to them for such a purpose is wrongfully given, and should be alone given to the Church, the pillar and ground of the truth, and the only appointed receiver of whatever is dedicated to the work, service, and glory of God. To give money, therefore, to sectaries of any kind is in amount and in its result, to give money to propagate their peculiarities, which are errors and deviations from the truth of the Bible. This should be well considered by all those who are ever tempted to give money to any of the schemes contrived by Dissenters, or at all connected with them.

We are aware that by these remarks, as indeed by any others of a similar character, we expose ourselves to the "keen hatred and round abuse" of the Wesleyans more especially; but the utmost virulence which can be manifested shall not deter us from the faithful performance of our duty to