of leaning on an arm of flesh instead of her own divinely-provided discipline, a temptation increased by political events and arrangements which need not here be more than alluded to.  A lamentable increase of sectarianism has followed; being occasioned (in addition to other more obvious causes), first, by the cold aspect which the new Church doctrines have presented to the religious sensibilities of the mind, next to their meagreness in suggesting motives to restrain it from seeking out a more influential discipline.  Doubtless obedience to the law of the land, and the careful maintenance of “decency and order” (the topics in usage among us), are plain duties of the Gospel, and a reasonable ground for keeping in communion with the Established Church; yet, if Providence has graciously provided for our weakness more interesting and constraining motives, it is a sin thanklessly to neglect them; just as it would be a mistake to rest the duties of temperance or justice on the mere law of natural religion, when they are mercifully sanctioned in the Gospel by the more winning authority of our Saviour Christ.  Experience has shown the inefficacy of the mere injunctions of Church order, however scripturally enforced, in restraining from schism the awakened and anxious sinner; who goes to a dissenting preacher “because” (as he expresses it) “he gets good from him”:  and though he does not stand excused in God’s sight for yielding to the temptation, surely the ministers of the Church are not blameless if, by keeping back the more gracious and consoling truths provided for the little ones of Christ, they indirectly lead him into it.  Had he been taught as a child, that the Sacraments, not preaching, are the sources of Divine Grace; that the Apostolical ministry had a virtue in it which went out over the whole Church, when sought by the prayer of faith; that fellowship with it was a gift and privilege, as well as a duty, we could not have had so many wanderers from our fold, nor so many cold hearts within it.

This instance may suggest many others of the superior influence of an apostolical over a mere secular method of teaching.  The awakened mind knows its wants, but cannot provide for them; and in its hunger will feed upon ashes, if it cannot obtain the pure milk of the word.  Methodism and Popery are in different ways the refuge of those whom the Church stints of the gifts of grace; they are the foster-mothers of abandoned children.  The neglect of the daily service, the desecration of festivals, the Eucharist scantily administered, insubordination permitted in all ranks of the Church, orders and offices imperfectly developed, the want of societies for particular religious objects, and the like deficiencies, lead the feverish mind, desirous of a vent to its feelings, and a stricter rule of life, to the smaller religious communities, to prayer and Bible meetings, and ill-advised institutions and societies, on the one hand, on the other, to