gards Sunday Schools, need no evidence to substantiate the remark we have made. Almost to a man, they are opposed to Union Sunday, Schools. And if ever they sanction them, it is in deference to the superior influence of some other denomination. At least this is my experience. A few months since, between thirty and forty dollars were collected, in a village not far from my residence, to purchase a library. Every denomination contributed. The moment it came to the ears of the "rider," he hastened to the spot; made an effort to send it to the Methodist Society at New York; and when he could not effect it, he used every effort to separate the school. Throughout the country, where they cannot have schools completely under their influence, and libraries from the "book concern," they are generally opposed to them altogether. "Aut totum, aut nihil," is their motto. Next in order, comes the American Tract Society. This noble institution, like the others mentioned, was formed for the purpose of combining the efforts of the different denominations, for the more extensive and wider diffusion of religious Tracts. I believe the Methodists never pretended to countenance this Society. The lovely and devoted Summerfield, who was cut off in the midst of his days, and in the zenith of his usefulness, was among its original founders. But he stood alone; and when he fell, there was no one to take his place. As far as my knowledge extends, there is not a single auxiliary to that Society, to be found among the "regulars," or Episcopal Methodists. If there is, it has escaped my notice. With this Society, I have been acquainted from its origin; and know many facts illustrative of the feelings of Methodists towards it. During the contested election between the late and present Chief Magistrate of the United States, an agent of this Society visited a town where resided a "rider,” and where there was a pretty strong Methodist influence. In the absence of the "son of thunder," he had an opportunity of explaining his object to the people. He convinced their understanding, and enlisted their feelings. The next morning the rider returned. Hearing what was effected, and observing the feeling excited, he set his wits to work to counteract every thing that was done. And what, think you, was the plan adopted? He reported that the agent, under the mask of religion, was circulating pamphlets in favour of the election of President Adams! When rebuked by the agent for such an infamous slander, he challenged him to a publick controversy to prove it!! This is no second-hand story. I heard it from the lips of the agent himself. His character and standing as a minister of the gospel, place the fact beyond controversy. Permit me to state another fact, on the authority of the same individual. During his agency, he visited a part of the country where free masonry was greatly unpopular, on account of recent developments in the case of Morgan. To prevent his success, a Methodist reported that he was circulating pamphlets in favour of Masonry. The report produced a powerful opposition to him; and every thing he could do or say, could not convince many to the contrary. In stating these facts, I am very far from asserting that all the Methodist preachers of our country would stoop to such foul means, to accomplish any end, however desirable. Far from it. Among them I have known as honourable and high minded men, as are to be found in the ministry. But very many of those who supply the wastes of our country, will use almost any means to give Methodism, and Methodist institutions, the ascendancy, and to check the progress of those Societies, which come, even remotely, in collision with the interests of the But the Methodists, more exclusive "book concern." and hostile to every other denomination than either of these, and affording very much less co-operation in the general plans of benevolence, are lauded as the truly catholick, truly liberal sect; whilst the others are continually accused of bigotry and sectarianism. Is this right,-is this honest? When the bandage which the Methodist circuit riders have tied on the eyes of the community is taken away, it will then, in my opinion, be perfectly obvious that, with the exception of the Catholicks, there is not in Christendom so exclusive a denomination as the Methodists. I might state many other facts in regard to the Temperance, Sabbath and other Societies, to illustrate their exclusive spirit. To excuse their co-operations in the cause of temperance, they will tell you that every Methodist church is a Temperance Society!! For the same purpose, they will tell you that every Methodist church is a Sabbath Society!! And although many of those in the high places of power, are more friendly to these two institutions than to the others named, yet it is almost impossible to enlist them, as societies, through the country, in their support. And it is no rare occurrence to hear their preachers, travelling and local, delivering philippics, loud and long against them. During the last winter, a petition was sent to Congress from the town of my residence, in favour of Sabbath mails; and I am credibly informed -and I mention it with pleasure that it was subscribed by the most reputable members of the Methodist church. Here I desire to make a few remarks. These last statements are not made for the purpose of censure or reproach. The Methodists have a perfect right to pursue their own plans, in their own way. They have the right to abstain from any connexion with all other branches of the Christian church. They have the perfect right to assume caste, and to proclaim the touch of all others, ceremonial defilement. But they have no right, whilst entertaining and exercising their exclusive spirit, to proclaim themselves, as they do, the most liberal and catholick of all sects of Christians. The Baptists avow and defend their notions on close communion. In this they are honest. The Episcopalians avow and defend their peculiar and untenable notions, on prelacy and church order. In this they are honest. Again: I would not be understood as saying that the Methodists were opposed to Bible, Sunday School, Tract, Temperance, and Sabbath Societies, in themselves considered. This would not be true. They demonstrate their friendship to these societies, by encouraging them among themselves. But the great reason of their opposition to them is, they dislike to be co-workers with others. And sooner than do this, I fear they would see them annihilated. Perhaps my language may be too strong, perhaps I may be mistaken; but if I am, I never was so before, in the face of so much evidence. But I have no hesitation in declaring, in view of what I have seen during the last twelve years, that the Methodists, as a body, would sooner see the societies named, sink to the bottom, like a foundered ship in a storm, than triumph over opposition, under the auspices of other, and especially Calvinistick denominations. This is the result of the exclusive spirit, which they drink in with the first milk which they receive from the breast of Methodism; and which afterwards grows with their growth, and strengthens with their strength. on Again: the exclusiveness which we have remarked, we would not be understood to attribute, as a necessary consequence, to Methodism. There are hundreds, probably thousands, attached to that communion, who, if left to themselves, would scarcely make a difference between the truly pious of any denomination; and who would contribute their support to every moral and religious institution. But here is the rub.-They are not left to themselves. The moment they are admitted to full membership, they must be all Methodist. They must join the crusade against all other sects, opinions and institutions; or otherwise be considered as halting between two opinions, and be always looked upon with a jealous eye. The leaders in this work are the circuit riders, and under them the class leaders. All preachers are agents for every thing attached to the "book concern"-for papers, magazines, Tract, Sunday School, Missionary, Bible, and other Societies. Of course, they receive a compensation proportional to their success. To be successful they must infuse into their followers a spirit as exclusive as possible. They must array them against the general objects of benevolence, and create in them an affection only for Methodist institutions. To accomplish this object, they leave no stone unturned. And it is this unceasing exertion of the "circuit riders" that has given such an exclusive cast to the feelings and sentiments of thousands among them, who, otherwise, would look upon other denominations without suspicion or alarm; and who would see in every Christian a co-worker and a brother. If the "book concern" would only take away the strong influence of "compensation," it is more than probable that the riders themselves would be less exclusive, and more catholick, than they now are. In connexion with this subject, I have but one remark more to make. Would that there existed no occasion for it. Influenced by party and exclusive feelings, very many of the Methodists descend to means, "ad captandum vulgus," which even the plea of ignorance cannot palliate. To bring into disrepute the societies named in this article, it is well known that infidels and wicked men have raised against them the cry of "church and state." These are sybilline words, which, in our day, have an ominous application to every thing moral and religious. They are the device of wicked men, to prejudice and influence the ignorant. It is the fact, that very many of the Methodists, instead of confuting this slander, use every exertion to extend it. And why? With the expectation of building up their society and its institutions, upon the ruins of those whose destruction is its great object. Let me not be told that this is untrue. I have heard the "riders" with mine own ears, make assertions by no means equivocal on the subject. I have heard them warn the community against the "church and state denominations, and societies." Nor let it be said that all these were ignorant, goodmeaning men, who knew no better. The fact, is otherwise. Men who do know better, and would not like to be excused on the ground of ignorance, are partakers of these sins. Perhaps the ghost of the article "Murder Will Out," and that of others, no less injurious to the character of their brethren, and the veracity of Methodism, which have been circulated through the community, by publications from the "book concern," may testify to the truth of these remarks, by a momentary appearance to my readers. I will conclude this paper by stating, that if our Methodist friends were willing to pass only for what they are, if they used only honest means to accomplish their designs, if they were candid in the avowal of their feelings, my remarks would never have appeared on the pages of your highly useful Miscellany. Review. We cannot say that on the whole we regret our inability to lay before our readers, at this time, an original review, which we have in hand, but which we have found it impracticable to conplete for the present month-because we think they will be better pleased, and perhaps more edified, by the following, extracted from the Eclectic Review, of August last, than by that with which we expected to fill the pages which it occupies. The subject of the work reviewed, is one of deep interest to every real Christian; one not often discussed; and one on which revelation, though not, as we think, silent, is yet short and reserved in its communications. The great objection to the future recognition, by glorified spirits, of their relatives in this world, is better answered in the subjoined extract, than in any thing we have elsewhere seen or heard. We wish the Reviewer had given us a little more of what the author of the work reviewed has said of the happy intercourse of the beatified, when they meet, "to go no more out," in "the mansions" which their Redeemer has prepared for their reception. We think that some of our booksellers would find it no losing business-which we know they always consider pretty carefully if they should import and reprint a copy of this excellent work. The table of contents shows that every thing pertaining to the very interesting topick discussed, has received attention from the author; and the recommendation of the Reviewer, on whose judgment we place much reliance, is explicit and unqualified. The enormous impost on English publications, renders it all but hopeless, to get a volume which is not imported for the purpose of republi cation. RECOGNITION COME; or Christian Friendship on Earth perpetuated in Heaven. By C. R. Muston, A. M. 12mo. pp. xii. 432. Price 6s. 6d. London, 1830. On first taking up this volume, an emotion of surprise may be excited, that it should have been deemed needful, or even possible, to occupy a volume with the discussion of the simple point of inquiry to which it professedly relates; but a glance at the table of contents will show, that Mr. Muston has treated the subject in various extensive and important bearings. We shall transcribe the plan of the work. "Chap. I. Introductory Remarks. II. The Hope of Re-union in another World accordant with the general Apprehension of Man. III. On Christian Friendship. IV. The perpetuation of Christian Friendship, a Doctrine which rests upon Scriptural Evidence. 1. On the certainty of a future state. § 2. On the local and common destination of the righteous. § 3. On the certainty of future recognitions. 4. On the perpetuation of the social principle. § 5. On the future existence of specifick affection. V. The perpetuation of Christian Friendship accordant with the nature and design of Christianity. VI. The Final Meeting and Future Friendship of the Righteous, as distinguished by its Perfection, Perpetuity, and Progressive Character. VII. Difficulties and Objections connected with the Doctrine. VIII. Thoughts on the Final Interview of the Wicked, and the ultimate Consequences of Unholy Fellowship. IX. Hints on the Impor tance of Personal Religion. X. Remarks on the choice of Friends, and on the formation of the Matrimonial Compact. wards their irreligious friends. XII. Remarks on the Nature and Objects of Church Fellowship. XIII. Consolatory Reflections on the Loss of Friends, suggested by the Hope of Re-union." XI. Hints on the Duties of Christians to These are topics of delightful and awful interest, legitimately connected with the main subject; and in this age of abstracts, out lines, and flippant essays, it is refreshing to find a work in which the author has given his whole mind to the full investigation of his theme in all its bearings, not wearying of his purpose, and not satisfied till he has fairly distilled its essential virtues. Mr. Muston has evidently thought deeply and well, has read, reflected and felt, before he committed his work to the press. He has conversed with his theme, till he has caught a glow from its celestial brightness. He has wrestled with it, till he has extorted a blessing for his reward; for how is it possible, indeed, to put forth one's mind in the energetick encounter with such subjects, without receiving their influence into our bosoms? Of the author's competency for the task he has undertaken, and of the spirit in which he has accomplished it, we could not but draw a favourable augury from the introductory remarks, in the first chapter. "The knowledge which revelation conveys to us respecting the future state of being, is of a general character. It consists more in principles than in minute details; and discloses to us as much of the celestial scene as is sufficient to uphold and animate us in the arduous pur suit of eternal life, without dazzling our minds with a vision of overpowering brilliancy, and abstracting our attention from the more humble, yet all-important concerns of human life." "The subject, in short, has universal feelings of the heart, and the deep solici interest. It connects itself with the best tude which it frequently awakens, is the voice of nature attesting its importance. for the author to anticipate himself. Let To discuss its merits at present, would be it suffice to observe, that if the hope to It which it relates can be shown to rest on valid ground, it is both rich in practical instruction, and replete with comfort to all who are mourning over departed pleasures here, and with our loftiest anworth. It blends itself with our purest ticipations of bliss in the life to come. mingles heaven with earth, and while it imparts peculiar endearment and sanctity ed in love to the Saviour, it adapts itself to every earthly relation, which is foundto that principle of our nature which borrows aid from the impressions of sense. It multiplies and quickens our religious associations, and establishes an important link between time and eternity, in addition to every other by which God has thought proper to unite them. The realities of that bright and happy world, into which the righteous are in due time to be gathered, do not come within the range of actual vision. They are objects of faith, and as such they must continue to be, until death brings them in full and sensible manifestation before the eye of the believer. But our conceptions of this invisible region are strengthened, and brought more completely home to the business and bosom of man, by knowing that the living materials with which it is in part to be replenished, are placed in direct display before his senses. hears the voices, and beholds the persons, of the very intelligences who are hereafter to be associated with him, and to be recognised as his fellow companions on earth. To live with such prospective associations, on terms of close fellowship with them, and to realize in their friendship the pledge of future bliss, must be interesting circumstances, fitted to familiarize the unseen world to our minds, without degrading it, and to further the work of preparation for its elevated pleasures and services. He Upon the determination of the question before us, must likewise depend the degree of regard which is due, on the part of the Christian, to his holy kindred and companions in the present life. I must confess, as the experience of my own |