fore of silver and gold he can give none. But if he give not gold and silver, he gives bone and sinew. He pays to the poor-rate exactly that amount, which, had he been a little less industrious and noble-spirited, he might himself have drawn from the poor-rate. He throws into the funds of private benevolence precisely that sum, which, had he chosen to accept the bounty of the wealthy, he might have extracted for himself, and obtained for his own family. The rich merchant contributes to the support of our destitute population by paying so much, out of his superfluities, to a poor-rate. But the hard labourer, who struggles unweariedly that he may not be a burden on that rate, is also a contributor to the support of the destitute--and that too by paying the impost with the sweat of his brow, and the stretch of his muscle. The opulent nobleman lightens much of the application of his neighbourhood by carrying or sending relief to the sick and the starving. But he is rivalled in this benevolent work by the pale and almost worn-down mechanic, who never applies to him for help, and therefore leaves him free to transmit to other objects of charity that amount of assistance which his own tale of hardship would have won for himself. You may say of the sum thus transmitted, that it is the gift of the opulent noble; but we are disposed to hold it for that of the worn-down mechanic. You may look upon the money as the product of the revenue and the benevolence of the rich individual from whose purse it seems to flow; but we regard it as coined out of the flesh and the blood of the poor individual who has fought against the necessity of asking it for himself."

Mr. Melvill has published two volumes of very valuable Sermons preached at Camden Chapel, and two before the University of Cambridge. From these superior discourses a volume has been compiled and published in America, with a highly commendatory preface by the Right Reverend Dr. M'Ilvaine, Bishop of Ohio. Mr. Melvill has also printed several occasional Sermons, amongst which we may mention one preached before the Trinity-House by appointment of the Duke of Wellington. It is said that his Grace, with the extraordinary attentiveness to minute as well as great things by which he is distinguished, personally dictated to Mr. Melvill what it would be right to say on certain of the points to which this excellent sermon alludes. Mr. Melvill is justly esteemed one of the first preachers of the metropolis, and of the age; and wherever he officiates the churches, however capacious, are crowded by multitudes eagerly attentive to hear his powerfully argumentative and impressive appeals. Nor is his celebrity confined to London and the neighbourhood; for in every part is his fame so well known, that Clergymen and others from all parts of the country, who stay over a Sunday in the metropolis, not unfrequently make it a point to hear the eloquence of Mr. Melvill, who rarely fails in affording them pleasing confirmation of the ideas which report had induced them to form of his great abilities and his extraordinary powers of pulpit oratory.

ON ZEAL AND ACTIVITY IN THE CAUSE OF GOD.

(Concluded from p. 8.)

The present condition and circumstances of the Church require that Christians of all classes should exert themselves with all possible activity and zeal in her defence, and for her extension and welfare. "Owing to the peculiar constitution of our country," Mr. Gresley observes, no government will make any important movement without an impulse from without. Our rulers wait until the wishes of the influential part of the nation are expressed. Whether this be a good system or not, I express no opinion; but only observe that it is

the system under which we are living. It seems hence to follow, that it is the duty of earnest-minded Christians to call loudly on the government to effect the necessary Church Extension. To wait until government shall of itself perform this duty, would be to act like the man who sat down by the water side in expectation that the water would flow away. Unfortunately, however, persons are not accustomed to call on the legislature for that which they do not personally feel the want. Hence, neither they who enjoy the ordinances of the Church, nor they who are destitute of them, are urgent in their call; the former having their want supplied, the latter not being aware of the existence of it. Under these circumstances does it not become the bounden duty of God's ministers to urge men to this important duty? If the nation is fast degenerating from its religious character,-if thousands live and die in heathenism, if the state will do nothing of itself,—if even churchmen are not prompt to press this duty on it,-what remains but that God's commissioned ministers should earnestly strive to rouse men to a sense of their duty? If the Apostles were now alive upon the earth, what course can we suppose they would adopt, but to endeavour to reinstate the Church in a condition to preach the Gospel to 'every creature.'

"In truth, the arguments for Church extension are so obvious, when addressed to Christian people,-the manifest increase, or at least, the continued prevalence of heathenism, the alarming extent of crime and immorality, the acknowledged deficiency of Christian ordinances, the evident propriety that the benefits of a national Church should be extended to all the people—all these things are so undeniable-that though slow of themselves to originate the demand, yet men are found to be most willing to join in it when it is proposed to them. I am persuaded that there is a great unanimity of feeling on this subject; and that the great mass of worshippers in our churches would unite their voices in a loud and hearty call on the legislature to extend the Church, if the duty were plainly laid before them by the Clergy. Let but a proper machinery be put in motion, and petitions might be obtained from ten thousand parishes; and what is more valuable than a mere temporary excitement, a deep feeling of the importance of the duty might be roused, which would not rest until in some way the object should be accomplished.

"This point does, as it appears to me, deserve at the present time the especial attention of influential Christians. Our Church is now in the condition of the British army on the field of Waterloo; it has been acting chiefly on the defensive for a long and weary day; and though with some loss, yet on the whole successfully repelling the assaults of the enemy. Now is the time to form into line, and advance to the attack."

Thus warmly and well writes Mr. Gresley, and we heartily agree with him in his sound and excellent remarks; and hope that no time will be lost in rallying our forces, forming them into line, and advancing to the attack, which we are firmly convinced would be crowned with victory and triumph. Let petitions for Church extension be drawn up by the Clergy, whose duty it is to take the lead, and be signed by the people in every parish throughout the kingdom, and presented to both Houses of Parliament. Addresses to the Queen should also be promoted, and presented either during the session of Parliament, or immediately afterwards.

As Mr. Gresley intimates, if we have a mind for the government to help us in our noble work, we must first help ourselves. We must be active, bustling, and zealous in behalf of the Church, and for the glory of God. As the same writer eloquently observes, "there never was an age more pregnant with important events, whether for good or for evil, than that in which God has placed us; never was there a time when the exertions of good men

would tell with more advantageous results, and their inactivity and supineness lead to more disastrous consequences. It is difficult to characterize the present age. It is not an ignorant age, still less, can it be called a learned or a wise one. It is not a virtuous age; nor, as we may hope, is it beyond others, vicious. It is a busy, restless age. There is a pushing and a striving, as of a crowd of men eager to secure to themselves the best places at a feast, all thinking themselves more worthy than their neighbours, and grudging if their claim be not admitted. With all this (bustling and confusion) let us humbly thank God, and take to ourselves no small consolation that there is an under-current of strong religious feeling, and let me hope that sound knowledge on religious subjects is becoming daily more and more prevalent. For the very excitement in which we are labouring, and the attacks to which the Church has been subjected, have forced men to look to the foundation of their faith, and not content themselves with the popular and superficial views with which hitherto they have been too well satisfied.

"In this state of things, the great practical question is, 'Where should the servants of the Lord be found-how are they to conduct themselves under existing circumstances, so as best to further the great cause of truth?' I answer, brethren: the Christian must adapt himself to the times; firmly trusting in God, bearing with him the talisman of religious faith, he must plunge fearlessly into the mighty current, and not allow himself to be pushed aside into the drifts and eddies, where his usefulness will be lost, and his willing service thrown away: he must march onward with the throng of events, bearing aloft the banner of the Cross; and his cry should be always for God and his Church.

"Doubtless many excellent Christians feel a natural repugnance against thus involving themselves in the contentious vanity of the world; their hearts yearn for the calm retreat and the quiet vale beside the waters of Shiloah, which go softly.' But stern duty bids us resist the allurements of ease and indulgence; and beware lest we suffer even the love of religious peace to lull us into untimely inactivity, and a neglect of those duties to which we have been called. We must contend earnestly for the faith which was once delivered to the saints' (Jude 3), if that faith be assailed; we must be very valiant for the truth upon the earth' (Jer. xi. 3), if that truth be denied or corrupted; we must "stand fast in one spirit striving together, for the faith of the Gospel, and nothing terrified by our adversaries' (Phil. i. 27.) Every thing seems to point to the need of vigorous exertion, not only to spread the kingdom of God, but if we desire that it should maintain the ground which it already occupies. And so far from the aspect of the times authorizing Christian men to retire from the field of exertion; it is surely time for those who have hitherto taken no part to come forward for conscience sake, and range themselves under the banner of the Lord.

"Every day which passes over our heads calls on us for some new exertion. If we judge that imperfect and partial education is the cause of hindrance to the truth, we should diligently endeavour to spread a sounder system, and promote a deeper instruction. If we are aware that the vague theories and distorted facts, and fallacious reasonings promulgated by the press, have led astray and ruined many souls, we must busy ourselves to spread (by the same means) in every corner of the land, a better and a safer knowledge. And when we mark the struggles for wealth, and the rivalries of ambition, and the turbulence and ungodliness of a fast increasing population, we must be zealous to furnish them with the means of hearing in God's consecrated house the soothing sounds of the Gospel of Peace. These, and a thousand other means of doing good, will occur to the mind of a right-hearted man,

who desires to be about the Lord's work upon earth. And since the efforts of individuals, however zealous, cannot effect much in so vast a theatre of action, we must ever be ready to join hand in hand with others who are likeminded with ourselves; to debate, deliberate, inquire, discuss, to modify our own schemes, adopt the suggestions of others; in short, bestir ourselves with an active mind, yet with a single heart and a charitable spirit, whensoever our exertions may be beneficial.

"Nor must we be disappointed if, after all, we find that the good we can do will be accomplished only amidst difficulty and opposition; that the most pernicious measures cannot be defeated even by unremitting vigilance and exertion; and that our most disinterested endeavours are repaid only by ingratitude. But we labour for God's glory, not our own personal vanity or ambition; and look for our rewards to a far higher tribunal than mere human judgment." To these spirit-stirring words of our earnest-minded and pious brother, we would add, that fervent prayer to God for a blessing upon our labours should accompany all our zealous exertions for the extension of his holy Church, and the promotion of his honour and glory. Let all strive together to promote union of heart, and union of thought, and union of action. Every Christian can do something for the good cause, either by conversation with his neighbours and friends, by the gift or loan of publications which advocate sound Church principles, and are thus adapted to confirm the wavering and to convince the gainsayer. The example of our enemies in this respect is well worthy of imitation. They are always most diligently at work in propagating their poisonous principles, and how much more active, then, ought we to be in the circulation of the truths of God, and of what may be said in their defence! Let us remember the magnitude and the glorious character of the work in which, as Christians, we are called to engage. Let us act with a single eye to God's glory, and under the overpowering thought of the awful nearness of another and a better world. The partition which separates time from eternity is very, very slight: whatsoever, therefore, our hands find to do, let us do it with all our might. "The possibility of death coming suddenly upon us, while we are either buried in carnal indifference, under the specious mask of moderation, or wrangling together in unchristian animosity, who must not tremble at the thought? O then, brethren, let us learn to live as if the Lord's coming were to be to-morrow;-let us humbly devote ourselves, each in his particular station, to the quiet and diligent performance of those duties whereunto God has called us; and may He 'direct our hearts to the love of God, and the patient waiting for Christ.''

LAY BAPTISM AND THE BURIAL SERVICE, AND THE
JUDGMENT OF THE CHURCH THEREON.

As much misunderstanding and doubt seem to prevail amongst many of the Clergy as well as of the laity, concerning the validity or invalidity of baptism, performed-or, perhaps, more properly speaking, attempted to be performedby teachers of dissent, a few words here may neither be out of time nor place, especially as the subject has been lately mooted by the Wesleyan dissenters, in consequence of the very proper refusal of a Clergyman in Norfolk, to use the Burial service of the Church at the funeral of a child, which had been, as its parents seem to have thought, baptized by a teacher of Wesleyanism. On the Clergyman conscientiously refusing to violate his most solemn ordination vows, to please these people, who had turned their backs upon him, his Church, and her ordinances, and with whom, having separated themselves from

the communion of saints, he had nothing whatever to do, they immediately wrote to the Bishop of Norwich, requesting his lordship to interfere, and force the Clergyman to comply with their unreasonable and tyrannical demands, and thus to violate his conscience. The Bishop of Norwich, who is by no means the soundest theologian in the world, as a matter of course liberally entertained their application, and wrote to the Clergyman, requesting him to use the Burial service at the funeral of the Wesleyans' child. The Clergyman, however, very rightly refused, preferring obedience to the rules of the Church to a compliance with the improper request of the Bishop, who should understand that he is a chief servant of the Church, and in the Church, but not a "lord over God's heritage," and at liberty to set aside at his will the rubric and rules of the Church whose voice he is himself bound to obey equally with the priest and with any common member of the Church. Besides, to shew more strongly the inconsistency of the Bishop, his lordship requires every candidate for holy orders to vow to him solemnly in the presence of Almighty God, that he "will give faithful diligence always so to minister the doctrine and sacraments and the discipline of Christ, as the Lord hath commanded, and as this Church and realm hath received the same; and that he "do willingly and ex animo subscribe" to this, "that the Book of Common Prayer, and ordering of Bishops, Priests, and Deacons, containeth in it nothing contrary to the Word of God, and that it may lawfully so be used; and that he himself will use the form in the said book prescribed in public prayer and administration of the sacraments, and none other." To this the Bishop of Norwich and every Bishop is bound himself to attend, and requires every Clergyman to subscribe; and yet the Bishop of Norwich actually desired the Clergyman to violate the vow which he himself compels every Clergyman to make at his ordination. If these vows are still to be made, they must and ought to be fulfilled; but if they may be set aside as matters of no consequence, then they ought not by any means to be made.

Nor is it at all less inconsistent for the Wesleyans and other dissenters to wish to have the Burial service of the Church used at the funerals of their children and other relatives and friends. They make noise enough if they be compelled to do what they do not like, if it be ever so right and just; and yet they attempt to coerce the consciences of the Clergy without any sort of scruple, and that, too, in a matter in which they palpably condemn themselves at every step. In all conscience, and in the sacred name of justice, what would they say if churchmen were to go to their preachers, and attempt to compel them to do what they would abhor as insulting to their judgment, their solemn vows, their consciences, and their feelings? What an uproar there would be about tyranny and liberty of conscience and all the rest of it. The dissenters would indignantly and very justly say to the churchman, why do you come to annoy us? go to your own communion for what religious services you want: and for the sake of consistency, quietness, fair dealing, conscience, and our common Christianity, do not come to trouble us, for you do not belong to us, we have nothing whatever to do with you, and will not be insulted by you. All this the dissenters might justly, and would most probably, say to a churchman who should thus act; and why may not a churchman say the same to those dissenters who may wish him to act in a similar manner? In common decency we ought to hear no more of such inconsistent and unjust proceedings.

It is well known that the Burial service contains one or more of the strong 'objections of dissenters to the Church, and of their reasons for dissent; and yet they actually claim that this very objectionable service should be used at