mortifying interrogatories and superciliously discouraging remarks.

To a Christian, surrounded by temporal successes, a thousand opportunities are daily arising in which he may be found acting for the glory of God. Having the means to act, not only are those placed within the range of his more immediate observation to be the objects of his care, but the world at large.

The various institutions which dignify the moral and Christian world are channels through which his bounties must flow" to the ends of the earth." The more ample his means for doing good, the more extensive must be his plans for the welfare of his fellow-creatures. If his heart be under the influence of conscientious principles, and Christlike affections and sympathies, he will feel a delight in thus dispensing his bounties to the world.

But such temporal privileges, bringing with them, as they do, so many duties and responsibilities, require that they be expended and improved in the true spirit of the Gospel of Christ.

As the Christian moves through those various paths of diffusive and itinerating philanthropy, as he fulfils those peculiar duties assigned him by Providence, he must throw into vigorous exercise a host of moral excellencies in character, conversation, disposition. The power of grace, its efficiency in regulating the life and rectifying the heart, must be seen, that thus he may be raised as a model on which the world may gaze with pleasure, and which they may copy to their own profit, and to the glory of God.

In receiving temporal blessings, the Christian ought to assume the attitude of abeyance, reposing in child-like simplicity and submission, attentively waiting the direction of the divine will, as to how he must act, and how dispose of those benefactions, of the power of bestowing which he is made the steward.

A spirit of prayer ought also to accompany these exercises, or they will not be rightly and profitably appropriated. Deep emotions of

prayer heaving the bosom, filling the soul, and engaging the thought, will keep the mind in a proper frame, and prevent that undue preponderance of buoyancy and selfesteem, which is too frequently the consequence of temporal prosperity. There must be prayer for larger influences of the Holy Spirit, his gifts and graces; prayer for an increase of humility and sincerity; prayer for a more even and calm deportment in pursuing the daily walks of life; prayer for enlightened and scriptural views and feelings, that corresponding actions may be exhibited; prayer for such habitual self-control as will enable the recipient to retain these bestowments of temporal blessings in their subordinate station, as of a secondary nature, and not worthy any estimation when placed in comparison with those spiritual blessings which he, as the disciple of Christ, is privileged to possess.

In receiving temporal blessings, there should be a complete annihilation of self, save as the instrument in the hands of God; for He is the first moving Cause, and man has no right to arrogate to himself any credit, neither can he ascribe his success to the might of his own arm, or to his own wisdom. He is but an agent, amenable to a higher Power. They ought to be received in singleness of heart as his gifts; the manifestations of rich goodness and marvellous lovingkindness, which are permitted to alight on the Christian, that he may more amply display the glory of God, by diffusing around him a delicious and heaven-derived fragrance of love; that so wherever he moves, the child of God, the heir of heaven, the companion in spirit of saints and angels, may shine with light so evidently divine, that not the man, high and honourable, rich and intellectual, may be seen, but the follower of the meek and lowly Jesus. Thus shall he be known and read of all men, a living epistle ministered to the eye of the world as a living and active pattern of Christian excellence.

Humility is another feature of

one

religion which ought always and most manifestly to accompany the reception of temporal blessings; a trait of character, indeed, most difficult of attainment; yet which will advance the Christian to a near resemblance of the Saviour. "Be ye clothed with humility! Enveloped in the ample folds of this vestment, the servant of Christ, thus wearing the badge of his Master, stands forth in true and real dignity. Encompassed with a spirit of lowliness, he occupies a far more honourable position than if he stood upon the lofty pedestal of self-esteem, or mere worldly regard. True humility is the proper knowledge of ourselves, the clear perception and recognition of our entire and continual dependence upon God. It is the practical acknowledgment of the glorious sovereignty of Him in whom we live, and move, and have our being; the complete transfusion into our own inward life of that great truth, “God is all and in all." The truly

humble heart is

"A heart resign'd, submissive, meek,

The great Redeemer's throne." And the truly humble man seeks not himself, but Christ. With Christ he is crucified; he desires to dwell on Calvary. Is he accepted of God? He is accepted in the Beloved. Can he do the will of God? The Spirit strengthens him in his inner man. His is the lowliness of a loving heart; and thus he seeks, that in all things serving God, God may in all things be glorified by him through Christ Jesus.

For every true believer in Christ, this is the right spirit. Let but the full import of, By grace are ye saved through faith," be perceived and felt, and boasting will indeed be excluded, whether we be rich or poor. But he who receives temporal blessings in a more than common measure is especially called to cherish this feeling, and to guard against all that may be inconsistent with it. His circumstances, operating upon sinful nature, tend to produce self-complacency, and the desire of some form or other of crea

ture-homage; and thus easily may he be seduced to "walk in pride." And in him genuine (not affected) humility will indeed shine, and bring much glory to God. Lowliness of condition, frequent disappointment, the habits of submissive respect called for by the usages of society, may produce a behaviour greatly resembling the walk of humility itself. But when prosperity does not make us overbearing; and when, with large endowments entrusted to us, we say,

"Father, into thy hands alone
I have my all restored;
My all, thy property I own,

The steward of the Lord;

the work of the Spirit is distinguished from human depression, the example is the more impressive by being more distinctly brought out, and the saved rich man greatly glorifies the omnipotence of divine

grace.

Temporal blessings ought to be received in a spirit of unbending integrity. The Christian is to "do justice," as well as to "love mercy." His heart is to be so purified and rectified, that every emotion and every aim may flow from right principles, and visibly diverge into clear and untainted acts of uprightness, forbearance, and love; thus evidencing a mind calm and tranquil; elevated above the mutations of earth, unruffled by circumstances, undisturbed by passions, unchanged by opinions; firm in the simplicity of the Gospel; rigid in the maintenance of truth, impartial in the dispensation of justice, fulfilling duties, occupying offices, permitting temporal honours, receiving acknowledgments, not as the reward of virtue, of talent, of perseverance, or of industry, earned or deserved; but as the result of gifts derived from the Almighty, and given for the establishment of His honour, whose are the gold and the silver, and the cattle upon a thousand hills. The Christian, feeling himself to be only a steward, will endeavour so wisely and faithfully to transact his Lord's business, as that when he is called to give up his accounts, he may do

so, not with grief, but with holy confidence and joy.

Temporal blessings too often bring with them the glare, and glitter, and unmeaning tinsel of this world's show, and pride, and parade. They too frequently are abused and wasted in foolish expenditures, and profitless ceremonies, and empty vanities. From these the Christian must sedulously flee; from these he must pray to be protected. Amid such worldly influences he cannot flourish, if he would grow in grace, and in the knowledge of the Lord Jesus Christ. He must breathe in a purer and holier atmosphere; he he must have religion so inwrought throughout his whole being as to be placed above the mutations of earth, its maxims, and fashions. As learning Christ, his mind must at all times, and in all situations, be ambitious only for that elevation of quiet dignity, which threw around the character of his great Exemplar a halo of glory, and left a deep and sacred impression wherever he moved.

If those temporal blessings vouchsafed by Providence, exert any power in turning the Christian aside from the simplicity, the meekness, the purity, the humility, and the holiness religion teaches, a woe is pronounced on him. "How hard ly shall they that have riches enter into the kingdom of God!" fell from the lips of one whose word is unalterably true. With such gifts descend solemn responsibilities; and the improvement and right use of them fix on the recipient peculiar duties, by the performance of which Christian activity, marked humility, and a chastened demeanour, must be evidenced, in order that the world may see that he is one of whom it is said, "None of us liveth to himself."

The mind of the Christian should be perpetually reverting to the peculiar relation in which he stands as only a sojourner here. In proportion as he contemplates the extent, and the riches, and glories of that "better country" to which he can claim heirship, the demands he has on this fleeting, shadowy, and un

certain world will lose their power. The more frequently his thoughts and feelings rise to heaven, the less will he depend on earthly circumstances for happiness; the more keen his hungering and thirsting after righteousness, the less relish will he feel for the tasteless and fruitless ceremonies, maxims, and enjoyments of earth.

Temporal blessings, in this land of commerce and speculation, are not only desirable, but, in many cases, necessary, for upholding and discharging the various mercantile duties and responsibilities which crowd upon its inhabitants; and when the Christian, in fulfilling his daily and lawful avocations, sees prosperity crowning his efforts, he must receive all as instruments by which the peace, harmony, and beauty of religion may be diffused; and he must endeavour that in them, and through them, and by them, the Christian character be shown in all the attractiveness of love, purity, and holiness; keeping such temporal benefices in their subordinate place, and acting, and walking, not in his own might, but in the strength and wisdom of God.

Of how secondary a nature are the things of time, when compared with the interests of eternity! Yet it is to be feared that Christians are found manifesting too great a degree of anxiety respecting what endures but for a season; whilst they appear comparatively indifferent to those which have connected with them an eternity of happiness or woe.

If temporal blessings were received and used as the Donor of them intends they should be, how many bright and alluring patterns of Christian perfection would be held up before the world, and how many arguments in favour of the power of religion, in rectifying and refining the character, would be established! For the inconsistencies, the errors, and the imprudencies of Christian professors, when placed in elevated and prospering circumstances, have too often and too truly been pointed at by scoffers and infidels, as undeniable examples of the inefficiency of religion for effecting

those moral revolutions it professes to accomplish. How much better, were Christians less anxious for worldly successes and advantages! These, even considered in their most favourable aspect, are but secondary, when placed in contrast with spiritual blessings. How differently do these last affect the mind! Their natural results are deeper humility, more fervent charity, greater forbearance, and an increasing love for communion with the invisible realities of the kingdom of heaven. The mind becomes elevated to a higher state of holiness; what elasticity of spirit there may be, is not that of levity or looseness, but that of a soul conscious of walking in the sunshine of divine favour. There may be loftiness of feeling; but it is the dignity of Christianity. There may be an unbending mien and a firmer step; but these are outward evidences of internal rectitude, and well-understood and settled principle.

Temporal blessings, as benefactions from the hand of Providence, are intended to be framed into beneficial and useful purposes; but the blessings of grace are better and more enduring. The former have more intimate connexion with time; the latter, with eternity. The former may yield fruits of prosperity, and may gain that honour which man can give; but the latter are more truly valuable in producing the fruits of the Spirit. These former may bring the smiles of the world, the welcomes of our fellow-men, the comforts, the emoluments of earth; but the latter are the sources through which flow the favour and blessing of God himself; the friendship of glorified saints, the guardian care of angels. The former leave us as we pass into the darkness of the grave; but the latter conduct us into the brightness of eternity!

Newcastle-upon-Tyne.

E. S. S.

MANY applications having been lately made to the Committee of Privileges respecting the liability of Preachers to pay turnpike-tolls when travelling to their appointments, I am induced to request the insertion of the following remarks in the Magazine.

The Act under which exemption is claimed, is the General Turnpike Act, 3 Geo. IV., c. 126. Section 32 provides, "that no toll shall be demanded or taken by virtue of that or any other Act or Acts of Parliament, on any turnpike-road, of or from any person or persons going to or returning from his, her, or their proper parochial church or chapel; of or from any other person or persons going to or returning from his, her, or their usual place of religious worship tolerated by law, on Sundays, or on any day on which divine service is by authority ordered to be celebrated; or from any Rector, Vicar, or Curate going to or returning

or

from visiting any sick parishioner, or on other his parochial duty within his parish." Section 33 provides that the exemption from toll on Sundays, or on any day on which divine service is by authority ordered to be celebrated, of persons going to church or other their usual place of worship shall not extend to any turnpike "within the distance of five miles of the Royal Exchange in the city of London, or within the distance of five miles of Westminster-hall in the city and liberties of Westminster." Sections 149 and 150 exempt from the provisions of the Act the Commercial Road, at the east of London, with its branches, and the road from Glasgow to Carlisle. Section 139 provides that any person passing through a turnpike without paying the toll appointed, shall forfeit any sum not exceeding ten pounds, at the discretion of the Justice or Justices before whom he or she shall

be convicted. This penalty may be enforced by distress or imprisonment. (Sec. 141.) By section 87 of 4 Geo. IV., c. 95, an appeal lies to the General Quarter Sessions; and their determination is declared final and conclusive to all intents and pur

poses.

It is now more than eighteen years since the General Turnpike Act was passed; and strong hopes were entertained, at the time of its passing, that it would set the question of exemption completely at rest. In the case of the Dissenters generally, these hopes appear to have been realized; but not so with the Methodists. In several places the imposition appears not to have ceased at all; in others, it has been confirmed by the authority of the Justices in petty session; and in others, where exemption has long been enjoyed, an attempt is now making to enforce the payment of toll. In all cases, as the last-mentioned, the great point to be at tended to, is the sense affixed to the word "usual" in the Act of Parliament. Magistrates should be referred to the number of decisions which have been given in favour of the exemption; and especially to the grounds upon which, in most instances, those decisions have rested, namely, the opinions of eminent Counsel, as to the true construction and meaning of the word. The following cases are on record, as having been decided in our favour : Case of Rev. J. Fowler at Leeds, reported in The Watchman, vol. i., p. 22; of Mr. R. Langdale, Local Preacher, at Thirsk, ibid., p. 261; the Rev. Jonathan Turner, Biggleswade, ibid., p. 397; the late Rev. Joseph Sanders, at Merthyr Tydvill, reported in the Wesleyan Magazine, for 1832, p. 135; and the Rev. James Everett, at York, in The Watchman, vol. vi., p. 302. On more than one of these occasions reference was made to the opinion of Mr. Fitzroy Kelly, M.P. and Q. C. I do not know when or by whom it was obtained; but it is important to bring together all that has been published on this question; and I therefore transcribe it.

"I am of opinion," says the learned gentleman," that the exemption in the Act is not confined to persons attending one place of worship, but extends to all persons going to all places of public worship to which they usually resort, according to the customary forms of their religion; and, consequently, that the Itinerant and Local Preachers abovementioned are entitled to the exemption. Any tolls which have been, or may be, exacted from persons exempt under the Act, after notice of the ground of exemption claimed, and refusal to allow a free passage without payment, may be recovered back in action for money had and received." The opinion of R. Matthews, Esq., is entered on the Minutes of the Committee of Privileges, for the year 1838, and runs thus:-" Under a former Act this question was decided against the exemption, Lewis v. Hammond, 2 Barnewall and Alderson, 206. The words of the present statute are more favourable. The word

usual' is, I think, to be construed according to circumstances; and that Itinerant and Local Preachers in the Methodist Connexion, going to their places of worship, according to their usual plan and mode of proceeding, are exempt from toll on the Lord's day." But the opinion of that distinguished person who is now the Chief Justice of the Court of Common Pleas appears to have been taken at an earlier period than either of the others; and, considering the high official station of the individual who gave it, and his eminent professional attainments, it is not surprising that Magistrates should have been entirely guided by such an opinion in forming their decision. This appears to have been the case in more instances than one; and, indeed, it is rather matter of surprise that any Magistrates should decide contrary to the opinion of so celebrated a Lawyer. Still, it must be remembered, that an opinion, however deserving of respect, is not a judicial decision, and therefore does not, and cannot, bind the Bench before whom it may be adduced.