a joy akin to the joy of those sinless beings who dwell with God. What a motive does this furnish to the cultivation of spirituality. To be earthly is to be miserable. To be spiritual is to be happy. He who is the most spiritual reaches the highest degree of pure enjoyment. "O for a closer walk with God." Nothing else will make our peace flow as a river, and our joy abound like a tidal swell of waters.

Moral influence is essential in order to usefulness. Especially is it indispensable ere the most exalted kind of good can be accomplished. Without it we cannot save souls from death, and hide a multitude of sins. Gifts of money, wise instruction, well-arranged machinery, fervour of spirit, bustling activity, and impassioned eloquence, apart from strong spiritual sympathy, will never convert men to God. It is heavenly unction that makes a useful Christian. This alone will melt the hearts of sinners into tenderness, and reconcile them to Jehovah through the blood of Christ. High mental vigour and resolute zeal may be put forth to arrest the ungodly in their mad career, but they will break therefrom, like Sampson broke from the withs with which he had been bound by the Philistines. As well might you expect a war-horse to be bridled and kept in with a thread, as expect that wild and unclean monster-human depravity-to be subdued and changed by Christians whose spiritual strength is small; who are not endued with power from on high. But sinners will not fail to be turned into the way of righteousness, when those who endeavour to save them dwell in God, and, consequently, lay hold of and use the strength of God. Those who are eminently holy, Jehovah delights to render extensively useful. How often have we seen a few unlearned Christians, in humble life, who lived near to God, and "beholding as in a glass the glory of the Lord, were changed into the same image from glory to glory, by the Spirit of the Lord," honoured with far greater success in saving souls, than a large number of intelligent Christians in prosperous circumstances, who had fallen into secularity and worldliness. The disqualification for doing good in the one class was not knowledge, but a secular spirit. The qualification for spreading religion in the other class was not ignorance, but spirituality of mind. Who that bears the name of Christ in sincerity would like to live a useless life? Every sincere disciple of Jesus desires to be made a blessing to others. While he cherishes so noble and generous a wish, let him never forget that, ere he can gratify it, he must cultivate spiritual thoughts, aflections, and habits.

The God of grace is the God of nature. "The heavens declare the glory of God, the firmament sheweth His handy work," and the fruitful earth is full of His goodness. Yet, how few there are who realize a sense of the Divine presence while contemplating the visible universe. Fields, and woods, and mountain sides, and quiet vales, and placid waters, and shell-strewn sands, are resorted to, when the sun pours forth a flood of golden light, or the moon is walking in brightness, and far-off stars unveil their lustre, by numbers of human beings, without a single thought of the nearness of God, or a single feeling of reverence and gratitude for the majesty and benevolence of God. What occasions this obtuseness of perception and sympathy? Why do not men see, delight in, and glorify God, as they move amidst the wonders of creation? Because their ideas and feelings are earthly. Being destitute of heavenliness they do not look, either at mid-day or at even-tide, in devout meditation, through visible objects, and hold communion with the Invi

sible. This is the secret of the atheistic forms of speech which exist in the poetry of Lord Byron, and other gifted writers, who lived without God in the world. In order to perceive and commune with God, in the earth beneath and in heaven above, we must be meditative like Isaac, and devout like David. A spiritual state of mind will bring us nigh to God, and enable us to rejoice in God, when we sit and muse beneath the shady tree, or look across the breadth of ocean, or witness the shining forth of the evening star, or admire the tints of a beautiful flower, or wonder at the richness of an extensive landscape, bathed with autumnal light. By rising above a secular spirit to a state of heavenly feeling, we shall meet with God, and glorify Him everywhere and in everything.

Providence is a dark enigma. Clouds are round about Jehovah. His way is beneath the covering waters, and His footsteps are not known. A very little portion is heard of the counsels of the Most High, and the thunder of His power none can understand. Verily, Jehovah is a God who hideth Himself. His dealings with individuals, with families, and with nations, are too complex and mystic to be found out unto perfection. Nevertheless, it is our privilege to study, and, in some degree, comprehend the ways of God. Our Heavenly Father does not prohibit, He invites us to investigate with humility and prayer, His wonderful works among the inhabitants of the world, and learn therefrom lessons of faith, piety, and benevolence. We may not be able to pierce the darker and more distant depths of Providence, but by prayerful thought we may see those which are near to us, so clearly as to fill our minds with wonder and joy. Such discoveries, however, cannot be made by those who are lethargic with worldliness, or speculative through vain philosophy. "The secret of the Lord is with them that fear Him." "He that is spiritual judgeth all things." "He has received not the spirit of the world, but the Spirit which is of God, that he may know the things of God, for the Spirit searcheth all things, yea, the deep things of God." It is obvious, then, that the more spiritual we become, the better qualified shall we be to find out with certainty, and plainly interpret, the less obscure of the dispensations of the Supreme Ruler. Flashes of light are given by the Holy Spirit-which none but a spiritual eye can see by means of which the spiritually-minded walk to a certain extent, in the light, as God is in the light; perceive with gratitude His bright designs, sing both of mercy and of judgment, justify the ways of Jehovah, and look forward with holy joy to that glorious world, where the darkness which remains will be swept away by the perfect light of immortality.

The Bible is a revelation from God. It makes known the will of God respecting mankind. It is a light shining in a dark place, whereunto we do well to take heed, until the day dawn, and the day-star arise in our hearts. Its doctrines, precepts, and promises, are given to shine around our steps, and guide us by a good and right way through the present evil world, "to a city of habitation, whose builder and maker is God." Yet multitudes grope at noon-day like the blind, and wander far from the path of life. "The god of this world has blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine into them." "The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned." There must be light in the mind itself, before it will dis

cern the light that burns so brightly in Holy Writ. God who commanded the light to shine out of darkness, must shine into the human heart, ere it will behold the light of the knowledge of the glory of God in the face of Jesus Christ. Inward light is requisite in order to the discovery of outward light. The mind which is brought, through the blood of sprinkling and the grace of the Holy Spirit, into a spiritual state, is brought out of darkness into marvellous light, and discovers every page of Scripture lighted up with rays of infinite wisdom. What was meaningless or mystical previously, is now seen to be full of truth, and glory, and God. The hidden beauty, and excellence, and power of the words written by inspiration, start forth like fresh disclosures from heaven. What a lesson does this fact impress upon our judgment and conscience. In order to understand the deep meaning of the truth as it is in Jesus, we must be spiritual. In order to grow in the knowledge of Christ, we must be spiritual. In order to comprehend, with all saints, the height and depth, the length and breadth, the variety, the riches, and the transforming influence of the wisdom of God in a mystery, we must be spiritual. For those only who are spiritual are led by the Spirit into all truth; established, sanctified, and made happy by the Spirit through the truth, and prepared by the Spirit in accordance with the truth, for the broader and brighter revelation that will be given in a purer world.

How sweet is the calm of the Christian Sabbath. How manifold are the benefits resulting from a right observance of the Lord's Day. What dreadful evils would follow were the day of rest set aside. May so awful a calamity never befall Great Britain. To use the Christian Sabbath in a manner which will glorify God, and promote our own wellbeing is not so easy as many persons imagine. The doing thus requires spirituality of mind. It is not with mere sobriety of aspect, attending the services of the sanctuary; uniting in singing the songs of Zion; and listening to the preaching of the everlasting Gospel, that constitutes an improvement of the Sabbath well-pleasing to God, and profitable to ourselves. These things may be done with remarkable regularity, and with appropriate demeanour, without promoting the glory of God, or bringing down the blessing of God. The Sabbath is eminently a spiritual institution. It is impossible, therefore, to honour it or to reap advantage from it, unless we attend its solemnities under the influence of spiritual aspirations. Our worship must be spiritual worship. We must be in the Spirit on the Lord's Day. With thoughts of God, with faith in Christ, and with breathings after God, we must "enter the place where God's honour dwelleth." Nothing else will bring us nigh to God, and enable us to see His glory, and experience His saving power, while filling His house with the voice of praise and of prayer. If so, how sinful it is to waste the sacred hours of the Christian Sabbath, in lounging at home, in idle wanderings through the fields, in excursions of pleasure, in visits of curiosity to some gaudy Popish cathedral. And how unseemly it is to go up late to the sanctuary-to indulge in sleep while there-to be cold, heedless, and formal worshippers. From such reproach and wickedness spirituality of mind is an effectual preservative. Be spiritual, and you will sanctify the Sabbath, reverence the sanctuary, and render therein acceptable worship to the righteous Lord who loveth righteousness.

The observance of the Lord's Supper is obligatory on Christians.

"Do this in remembrance of me," is the affectionate injunction of our Lord and Master Jesus Christ. It is at once our solemn duty and invaluable privilege to fulfil the requirements of Him who bled for us on Calvary, and who intercedes for us before the throne of God. But it is not the mere act of eating bread and drinking wine, as commemorative symbols of the body and blood of Christ, offered on the cross to atone for human transgressions, that constitutes us worthy communicants. The spirit in which we partake of the Lord's Supper is of the utmost consequence. It is this which determines whether we eat and drink worthily or unworthily. A secular spirit unfits for the saving use of so holy an ordinance. He who is earthly-minded and minds earthly things, should purify himself from the leaven of worldliness and hypocrisy before he sits down at the table of the Lord. A spiritual state of feeling is requisite in order to hold fellowship with the Master of Assemblies, and to realize the benefits resulting from the Great Atonement, when we commemorate the dying love of Jesus Christ. Without it we are sure to remain unblest, and to enter into condemnation; with it we cannot fail to have so clear a view, by faith, of the suffering Son of God shedding His precious blood for our salvation, as will give us a blessed sense of the forgiveness of our sins, sanctify us for the performance of good works, and inspire within us the beautiful hope of sharing the marriage feast above with the Heavenly Bridegroom.

Christians are set as lights in the world. They are called to shine like brilliant stars amidst the moral gloom of human wickedness and secularity. While in the world, they are not to be of the world. Although they mingle with worldly society, they are not to partake of their spirit, but to shew them a more excellent way. Seeing that their toils and engagements are similar, and relate to the things of time and sense, how is the required distinctiveness to be made manifest. There is only one means by which it can be set forth. Nothing except spirituality of mind will evince that the righteous is more excellent than his neighbour. This alone will render a man "fervent in spirit, serving the Lord," amidst the labours and anxieties of diligence in business. Here lies the secret of doing every thing heartily-with holy, earnest, and happy feeling, as unto the Lord. With the heavenly fire of spirituality burning on the altar of our hearts, we shall shed a sacred influence on all our earthly duties reflective of the beauty of holiness, and demonstrative to the irreligious that God dwells in us, and that we dwell in God.

The prosperity of Zion depends on spirituality among Christians. Nothing else will cause its converts to multiply. Without this it may have a name to live, but it will be dead; it may be called the garden of the Lord, but it will be a scene of barrenness. There may be mental power, sound theology, profound learning, high respectability, considerable wealth, large assemblies, lofty eloquence, pealing organs, delightful psalmody, solemn prayers, and benevolent institutions,-yet, if spirituality of mind do not prevail, these things will be useless, and worse than useless; they will be powerless to save souls, and promotive of the pride which renounces reliance on God. Spirituality alone is the dew of Hermon-the dew, which resting on the mountains of Zion, refreshes and renders them fruitful, showing that "there the Lord commands His blessing, even life for evermore."

The prize of our high calling is spirituality of mind. Every one who

reads these pages will acknowledge the correctness of this statement, but whether every one will feel and act in harmony with such a conviction, is a serious problem. Looking at the depravity of the heart, the wiles of Satan, and the influence of the world, I dare not expect it will be so. Nevertheless, it ought thus to be. When we know our duty and privilege by being put in remembrance thereof, we should desire and resolve to give the same a practical development. Blessed shall we be, not merely if we know what God requires, but if we attain to the state of grace set before us. God our Father speaks to us as dear children, and bids us be spiritual; God our Saviour speaks to us as disciples sprinkled with His blood, and requires us to be spiritual. God our Sanctifier speaks to us as subjects of converting grace, and entreats us to be spiritual. All the considerations set forth in this article in illustration of "our calling's glorious hope," and many others that might be adverted to, urge us to Le spiritual. With promptitude and earnestness, obedience should be rendered to these appeals. But this can be done only in one way. "The kingdom of God cometh not with observation." You will not realize spirituality of mind by simply giving assent to its desirableness, and quietly waiting for a copious baptism of the Holy Spirit. You must seek for it through faith in Jesus Christ. You must thirst for the living waters, approach the Rock of Ages smitten for you, and drink of the stream that gushes from the cleft therein, till you enjoy a fulness of spiritual life. In answer to the prayer of faith, you will receive the Spirit of Christ to dwell within you, and by His gracious influence, render you fruitful in holy affections, words, and works. Then you will set your heart on things above, have your conversation in heaven, and develop in your character all that is lovely and of good report. Filled with the Holy Spirit, your life will be hid with Christ in God. High spirituality will pervade your soul, and be exemplified in your conduct, while you sojourn on the earth, looking for, and hasting unto "an inheritance which is incorruptible, undefiled, and that fadeth not away."

THE RISE AND PROGRESS OF METHODISM IN THE COUNTY OF YORK.

WITH A TABULAR VIEW OF ITS PRESENT STATE.

METHODISM may be said to have taken its rise in Yorkshire about the year 1740-1; the fearless, honest, and laborious JOHN NELSON being the honoured instrument of first introducing it, and forming the first Wesleyan Society at Birstal, his native place. In the year 1734, a powerful religious awakening commenced at Osset, in the parish of Dewsbury, under the labours of the Rev. Benjamin Ingham, who, when at the University, associated with the Messrs. Wesley and others, whose methodical observances, and devotional exercises, gained for them the name of Methodists; but, as Mr. Ingham, in his religious views, differed from Mr. Wesley, sympathising more with the views of the Moravians, and was for some time, at least, in close communion with their Church, the honour of raising the first Wesleyan Society in this county must be awarded to John Nelson.*

Of Mr. Ingham and his followers (usually called Inghamites), it may here be remarked, that in the year 1759, two of his leading Preachers, Messrs. Allen and