of the state, and the mode of recovery, but instantly sets about leading the wanderer back to the "blood which speaks the wounded whole." He does not administer emollients, but insists on the necessity of a renewed sense of the favour of God, and of the "anointing of the Holy One." A correspondent tells him of temptations to infidelity. A Christian philosopher would have offered fifty reasons against his unbelief, and sent him to various learned authorities, who have written on the questions which puzzled his mind, for a solution of his difficulties. Mr. Miller at once directs him to Jesus Christ, and entreats him to seek a remedy in him. He puts the blessed Bible in hist hand, and instructs him to seek a sensible enjoyment of the promised blessings of salvation, assuring him at the same time, that a happy experience of its privileges would silence every unbelieving doubt. A young man of religious education, but void of any marks of the truly pious character, falls into his hands. Many other teachers would have endeavoured, gradually, to attract him to religion, by an eloquent description of its external beauties. Mr. Miller at once proceeds to set before him the awful nature of sin, and to show the absolute necessity of faith in Christ. We have no dallying with the question, no half measures proposed. An instant conversion is pressed home on the conscience and the heart.

A friend is depressed with earthly cares, afflictions, and bereavements. How many would have sought to heal the wounded mind by a learned discourse on the certain exposure of man to these evils, and taught the necessity of a magnanimous and manly bearing under the calamity. Mr. Miller applies the religion of the

heart; points to the Saviour; dwells on the consoling and counteracting effects of the joys of salvation, the love of God, and the hope of glory. A young lady is entering upon life. Time is to be improved, and some valuable end sought. This subject would have opened up a wide field for male and female moralizers, to expatiate most eloquently on all the graces, virtues, duties, and relations, which adorn female character. But this evangelist brings the question to one issue. He instructs his fair correspondent to get religious experience, to live "the life of faith in the Son of God," and to love him with all her heart. He leaves all the rest, knowing, that if this is secured, all the subordinate excellences will follow. A recently married lady is to be told how married life may be made happy. What an opening for discussion, remark, domestic rules and instruction, on the relative affections and duties arises here! Not so with Mr. Miller. He brings his religious experience to bear on this state. There can be no happiness without it. This sanctifies every thing; softens all troubles, afflictions and sorrows. It regulates the temper, binds the heart in indissoluble friendship, and inspires the hope of a happy meeting in heaven. A gentleman, on his entrance upon life is immersed in trouble, and does not enjoy God. Numerous axioms of wisdom might have been here suggested, as to business, difficulties, and deliverances. One light is brought, in this case, as a sure guide. This light is that of the heart, resulting from God reconciled, the certain knowledge of sin forgiven, and the sanctifying influence of divine grace. These blessings enjoyed, it is inferred that God is on the side of such a person, and that all his interests will be brought under the care and blessing of providence.

"Mr. Miller had only We ask the objector

It may be said by some, one remedy for every thing." whether he has any more than one? If so, where and what is it? The truth is, Mr. Miller displayed the most consummate wisdom and skill, in bringing real experimental religion to bear on all the conditions, the interests, the relations, and the calamities of life. It is in its own nature a spiritual blessing, dwells in the heart, and derives its life and enjoyments from the cross of Christ, and the in-dwelling of the Spirit; and yet it affects every interest in which man is concerned. And, moreover, it may be affirmed, most truly, that no state can be happy or secure without its influence.

It is a remarkable feature in Mr. Miller's correspondence and pastoral intercourse with men, from the beginning to the end of life, that there is just the same singleness of aim. He never deviates. Not a solitary passage in any one of his letters ever descends to common-place subjects. After the customary salutations, he at once enters into the subject which evidently filled his heart-the salvation of Jesus Christ.

To say that a savour of religion and piety ran through all his intercourse with mankind, would very imperfectly express the truth. His fellowship with men, in every form, whether by converse or by writing, was strictly, purely, and singly spiritual. This gave him the means of the greatest good; and wherever his spirit was felt, it infused a holy influence and made a deep impression.

All this was without design. The pastoral letters we have quoted are entirely destitute of plan or formal purpose. The sentiments, advice, and exhortations spring from the emotions of the heart. He was always

ready for this department of work, as well as all others, because he habitually lived in a state of feeling which prepared him to recommend his Saviour. He did not

go to any remote source for material to furnish him for a discourse on the subject needed; his heart supplied him with the best wisdom in dealing with the spiritual state of the people of God. The same fountain ever flowed in deep and tender affection; and, from its fulness of sanctified love, he was ready to warn the unconverted, comfort the feeble-minded, stimulate the lukewarm, sympathize with the distressed, and guide and instruct parties in all the relations and duties of life. And, best of all, he could enforce all he ever taught others, whether it related to inward purity, outward holiness, obedience to God, zeal for the divine glory, fervency of prayer, or disinterested benevolence to mankind, by saying, "follow me, as I have followed Christ." Like the venerable Samuel, he might say to every people, and to every man with whom he had intercourse,- -"Behold, here I am; witness against me before the Lord and before his anointed; whose ox have I taken? or whose ass have I taken? or whom have I defrauded? Whom have I oppressed? or of whose hand have I received a bribe to blind mine eyes therewith? and I will restore it you." Or he might adopt the language of St. Paul,-" Ye are witnesses, and God also; how holily, and justly, and unblameably we behaved ourselves among you that believe. As ye know how we exhorted and comforted and charged every one of you, as a father doth his children. That ye would walk worthy of God, who hath called you unto his kingdom and glory."

CHAPTER VII.

EXPERIENCE AND WALK WITH GOD.

THE religious sentiments and doctrinal opinions of Mr. Miller, as well as his general piety and devotedness to God, will be clearly perceived from the preceding pages of these memoirs. But in his case, as in all others, there must be a hidden life,—the spring of the outward and visible; a class of principles and emotions always at work in the soul, giving form and colouring to every-day habits; and, above all, a spiritual intercourse of the heart with the Saviour, the truth, and the invisible world, whic must leave a deep and indelible impression; and, in fact, become the root of all the fruits of holiness. Happily, we have some clue to this inward life in the case of Mr. Miller. The detail, indeed, is not very complete. We cannot follow him in all his intercourse with God, or in the exercises of faith in which his soul walked in light, purity, and joy,