plicity of aim. How shall I use 'great plainness of speech,' and, at the same time, preach a fine discourse? How shall I exhibit the Gospel in its simplicity, and yet throw over it the brilliant colouring of my own imagination? Now, so long as his mind is thus directed to different ends, it cannot be expected that he will produce any better effect than to amuse and dazzle his hearers. He has spent his strength and care upon the eloquence of words, and thus has lost the eloquence of thought. He has, it is true, produced what the world is pleased to call, by a kind of solecism, a fine discourse. He is heard with applause. What beautiful images! What lively descriptions! What ingenious analogies!' But, who 'smites his breast?' Who is 'pricked in his heart?' Indeed, eloquence and oratory are captivating words. But they are poor inspirers of the preacher, and as unpropitious to his aspirations as an orator, as to the best performance of his duty as a Christian minister. Full of the idea of eloquence and popularity, he may spread a flowery elegance over his compositions; he may work up his mind into an artificial fervour, and abound in tropes and figures, in interjections and apostrophes but eloquence does not consist in these. These are the wind, but not the rain. And as to any great moral good he will effect, it may be said of him as Petrarch says of certain authors: We may infect or affect, but can we refresh? Can we inform? Can we lighten the heavy burden of the mind? Can we subdue the stubborn will? If we can, we write gloriously; otherwise, it may be said with Cicero, dried pebbles and no fountains spring up from their pens.' In fine, the preacher can never be truly eloquent till the desire itself of being eloquent shall cease to disturb his mind; and then, when he gives himself up to his subject, and his theme becomes eloquent with him, will he become eloquent with his theme.

:

It may be a question worthy of the serious consideration of the Christian Minister, whether his own carefulness for the embellishment of his discourses, may not have been chiefly instrumental in not nursing that spirit of criticism among his hearers, which he so often has occasion to regret. If he has preached the Gospel faithfully and simply, 'commending himself to every man's conscience in the sight of God, preaching not himself, but Christ Jesus the Lord;' will his hearers be apt to make his performance a subject of idle conversation, treating his heavenly theme as they do the passing news? But, if he has prepared his discourse with reference to the taste of his hearers, or in deference to it, what, at the best, should he expect but that he would only be admired? They hear

him as an orator, not as a messenger of God; and they go away from his ministration, not impressed, but pleased; not to pray and humble themselves before God, but to talk about the preacher and his performance. A celebrated French writer observes, 'It is the mark of a truly good preacher, that the hearer does not think of him at all: that is, does not consider whether he speaks well, has talents, learning, gracefulness; but is entirely engrossed by the subject of the discourse, and the impression it makes on his heart; so that, if he thinks of the preacher at all, and praises him, it is only upon reflection afterwards.' It is said of Massillon, that nobody, after hearing him, stopped to praise or criticize his sermons. Each auditor retired in a pensive silence, with a thoughtful air, downcast eyes, and composed countenance, carrying away the arrow which the Christian orator had fastened in his heart.'-Ch. Spectator.

PREACHERS are to feed the people; not with gay tulips, and useless daffodils, but with the bread of life, and medicinal plants, springing from the margin of the fountain of salvation.-Bishop Taylor.

THERE must be the labour of study before ministers preach; the labour of zeal and love in preaching; the labour of suffering after preaching; and always the labour of prayer, to crown the whole with success.-Gurnall.

auditory with pretty lively things, which is IT is my desire, not to entertain an comparatively easy; but to come close to their consciences, to awaken them to a real sense of their spiritual condition, to bring them to God, and keep them continually near to Him. This, to me at least, is an exceedingly hard thing.—Doddridge.

THE EDITOR'S LIBRARY.

THE POWERS of EUROPE and the WORLD'S GREAT QUARREL; or, The Philosophy and Morality of the Present War. By a Student of Humanity. Edinburgh: Thomas Grant. THIS is a pamphlet of thirty-two pages, ably written, and embodying some thoughts worthy of being seriously pondered, both by the Christian and the Philanthropist, especially at the present crisis. It proceeds upon the principle, that the course of human affairs is under the direction and control of a Being, who is righteous and holy; whose dominion extends equally to all agencies in the moral, and all operations in the natural, world; and who, by a process speedier or more protracted, will bring matters to a favourable issue: at once vindicating the rectitude of His adminis

tration, and promoting the peace and prosperity of His rational creatures. In the contest now waging, the Good and the Evil are represented as taking their respective sides, till not a single Power or Force remains neutral. The contest may be fierce; the field wide as the circumference of Europe, all the communities of which will be embroiled; and the contending parties animated by a spirit of determination, and a desire of mutual destruction. The slaughtering squadrons commit fearful havoc, and terror and dismay spread among the nations. The result is a consummation highly desirable: crowning with victory and honour the friends of truth, justice, and humanity; and humiliating the abettors of error and despotism, who are overwhelmed with shame and defeat. The pamphlet will repay a careful perusal: its style is simple and unaffected, but nervous and eloquent,— and the strain of remark judicious, appropriate, and interesting.

PRACTICAL, NON-CONFORMITY to the WORLD the Duty of all True Christians. By the Rev. A. CURRIE, Abercorn. Edinburgh: Thomas Grant.

To

In a late Number, we gave an extract from this little volume. We thus indicated the favourable opinion we entertain of it. us its merits appear to be great. It is most seasonable, and eminently fitted to be useful. It is hardly necessary to add, that some such treatise is much wanted in the present day. The subject is discussed at considerable length, and in a great variety of aspects. Persons of substance and piety would confer a boon on the community, by promoting its extensive circulation. It is much calculated to expose and counteract certain prevailing evils, which tend to lower the Christian character, and mar the Christian profession, in the estimation of shrewd and observing men of the world. The author seeks, by manifestation of the truth, to commend himself to every man's conscience in the sight of God.' He has accomplished his task with ability and judgment. He has done a good work, for which we return him our gratitude; and can have no hesitation in saying, that he deserves well of the public. The style is plain, simple, and occasionally quaint, but forcible-admirably adapted both to the subject, and the trains of illustration.

THE CROSS; or, Glorying in the Cross of Christ,

&c. Edinburgh: James Taylor. THIS volume consists of three Tracts, all of which have long been great favourites with the religious public. The first is by the Rev. John Maclaurin, and is entitled, 'Glorying in the Cross of Christ.' The

second is by the Rev. Stephen Charnock, and bears the title, 'The Knowledge of Christ Crucified.' The third is designated, "The Excellency of Christ,' and is from the able pen of the Rev. Jonathan Edwards. To pen a sentence in commendation of them were superfluous. The names of their respective authors are sufficient guarantees for their soundness of sentiment, and masterliness of illustration. They are here presented in a large and beautiful type, so as to be easily read by persons of weak or impaired vision. On all such Mr Taylor has thus conferred a boon; and in his useful enterprise we again wish him success.

Edin

THE LAMP OF LOVE. By C. H. BATEMAN. SACRED MELODIES, for Sabbath Schools and Families. Edited by C. H. BATEMAN. burgh: Gall & Inglis. THESE are two very excellent publications. The first consists of a number of stories for children, simple, varied, and interesting. They are interspersed with short poetical effusions; and the whole is embellished with numerous and well-designed wood-cuts. The second consists of a selection of hymns, with the words on one page, and the music on the other; while the tunes are both suitable and varied. Each publication is fitted alike to interest and benefit; and is highly creditable to the judgment and taste of the aimable Editor. Both have our most cordial approval. We should like to see works of such an improving tendency circulated largely among the young. Much good might be anticipated from their supplanting others, if not of a positively had, yet of a questionable character, which are still, in too many instances, put into their hands.

SELECTED REMAINS of the late Mr G. BRUNTON; with Memoir and Sketch of his Literary Character, by the Rev. Mr LANDRETH. Edited by the Rev. J. Rankine, Cupar-Fife: A. Westwood.

THIS Volume consists of a Memoir, extending to forty-eight closely printed pages, and two hundred and forty-two pages of original matter. It is exceedingly interesting on several accounts. Want of space, at present, prevents us from doing more than simply noticing this publication. In an early Number, we may express our mind more fully in regard to its merits, and perhaps furnish an extract or two. Meanwhile, we give it our warmest recommendation. Two classes of persons, in par ticular, would do well to peruse it: working men, and those who speak disparagingly, or form a low estimate, of their mental powers. In Mr Brunton, we see a man, who, not only without advantages, but

in spite of almost every disadvantage, cultivated his intellect, and, by that means, forced himself into a position of honour and influence. Such a man we cannot but admire and esteem. The Memoir is finely written altogether worthy of Mr Landreth's literary reputation. What is recorded leads us to form a high opinion of the Session, of which Mr Brunton was a member. Their conduct was alike honourable to him and to themselves. Were they to adopt some plan, by which this beautiful Memoir might be printed separately, and circulated among the million, it is impossible to say to what extent they might, indirectly, be the instruments of benefiting many. We merely throw out the suggestion, and hope it may be favourably entertained.

ZION'S LIGHT COME: An Encouragement to Holy Effort. By THOMAS HOUSTON, D.D., Knockbracken. Belfast: Shepherd & Aitchison.

THIS is a masterly Discourse. The perusal of it has afforded us much pleasure, as well as, we hope, profit. It was 'delivered at the opening of the Reformed Presbyterian Synod, in Ireland, and has been published by request.' Its text is the first verse of the sixtieth chapter of Isaiah. After a very suitable and striking Introduction, the preacher proceeds to expatiate on the following topics: Zion's distinguishing Privilege-The consequent Duty to which she is peculiarly called-The Way of Obedience, with Motives and Encouragements supplied by present Privileges. Under each of these Heads, several appropriate particulars are stated; all of which are illustrated with brevity, yet with felicity and power. The production, as a whole-whether viewed as a specimen of Theological disquisition, or of Scholarly composition-we greatly admire.

Were we to take exception to any part of the Discourse, it would be where Covenanting is introduced. Not that we object to the preacher's speaking his mind plainly and decidedly on that or any other point, which he may consider a branch of Christian duty: our objection is only to the manner in which this is done. Dr Houston needs not to be told, that there are many who view the subject in a very different light. Among these, too, are not a few, who, either in intellectual endowments or moral excellence, will bear to be compared with the very first of those who have been advocates for 'Covenanting.' While at least as able to form a sound and enlightened judgment on this topic, as the most gifted of those who differ from them in sentiment, they ought not to be regarded as under the influence of blinding prejudice, or as deficient in conscientiousness.

In reference to not a few, the opposite is the case. They ought, therefore, to be treated with the respect, the deference, due to intelligent and upright Christian men. Dr Houston has a right to express his opinions fully and strongly, as becomes a convinced and an earnest person. It should be remembered, however, that they are only the opinions of one who is fallible, and, therefore, liable to be mistaken; not as the utterances of an Oracle. Let him hold his views as firmly as he may, but let them be advocated in such a manner as not to reflect either on the intelligence or the principle of others, who may be as able, as enlightened, and as conscientious as himself.

In the Discourse, repeated notice is taken of one religious Body in Scotland; and in what is advanced welcordially concur. But how came it that Dr Houston was so oblivious of two large sections of the Christian Church in the same land, and of much older date? We refer to the Congregationalists, and the United Presbyterians. Both have been, for a much longer period, 'torch-bearers' in Scotland; and if Dr Houston, or any other chooses to institute inquiries, he will find that both, especially the former, have been honoured to diffuse the light of Divine Truth through many a benighted district, which might otherwise have remained, till the present hour, immersed in spiritual darkness.

As we have said, however, the Discourse, as a whole, is a very excellent one, and furnishes abundant proof, that its author is a man of superior power, and a well-cultivated mind. We give it our heartiest commendation.

THE CABINET.

NATURAL RELIGION DISREGARDED BY

UNBELIEVERS.

THE same persons, who treat the Christian Religion and its advocate with so much scorn, will probably profess a regard to Natural Religion, and it may seem hard to question their sincerity. However, as far as has occurred to my observation, these persons either deceive themselves, or attempt to deceive others in this. There appears in them no love or fear of God, no confidence in Him, no delight in meditating upon Him, in praying to Him or praising Him, no joy or hope in a future state. Their hearts and treasures upon this earth, upon sensual pleasures or vain amusements, perhaps of philosophy or philology, pursued to pass the time, or upon honours or riches. Indeed, there are the same objections, in general, to Natural as to Revealed Religion, and no stronger

are

evidences for it. On the contrary, the historical and moral evidences for the general truth of the Scriptures, which these persons deny, are more convincing and satisfactory to philosophical as well as to vulgar capacities, than the arguments that are usually brought to prove the existence and attributes of God, His providence, or a future state. Not, however, but that these last are abundantly sufficient to satisfy an earnest and impartial inquirer. Hartley.

THE CHILD.

LAUGHING, lovely, guileless thing,
Playing round the den of sorrow,
Lightly as the swallow's wing,
Joyous as the lark of morrow.

Busking now thy mimic child,

Forward now with go-cart prancing; Pulling here the hedge-flower wild, There with honest Luath dancing. For the face of present pain,

Ready is the tear-drop seen;
Soon it falls-thou smil'st again,
As the tear had never been.
Every moment new thy thought,
Every thought as sweet as new;
Nothing lacking, fearing nought,
Thinking man and woman true.
Happy that thou know'st no more!
Truly happy only then!
Could I live my childhood o'er,

My childhod I would live again!

MEMORY.

Pollok.

ALL our faculties fall into decay, if suffered to remain unexercised. But none experiences this, in an equal degree, with the Memory: none so speedily loses its force from want of cultivation. The Memory seems to stand alone, independent of all other mental operations. It is a well-ascertained fact, too, that those who possess this faculty in the highest degree, are not always the most highly endowed with those other faculties, which are the truest test of superiority of mind. This may, perhaps, be considered a proof, that it does, in some indefinable way, exist independently of, and unconnected with, the other faculties.-Bainbrigge.

MAN.

SEE here what man is. How unmeet a pillar for our confidence; too fickle to be a certain friend, too feeble to be a sure support, too frail to stand in strong temptations, without relief from the Almighty strength, too vile for us to glory in, too blind, too selfish, sinful, and infirm, to be the guardian of the Church! Were godliness chiefly intrusted in such hands, and did the cause and honour of the Lord de

pend most on their wisdom, fidelity, and innocency, how soon, how certainly, would all be lost, and prostituted to the enemy's scorn! 'Cease then from man, whose breath is in his nostrils; for wherein is he to be accounted of?'—Baxter.

FAITH IN MOSES' WRITINGS.

OUR Lord charges the Jews with not believing Moses' writings. They did not call in question their divine inspiration, but the most important doctrines contained in them they rejected as false. He, therefore, believes, in our Lord's sense of the word, who rightly understands the Divine testimony, and receives and credits it in its genuine meaning, not mistaking, altering, or adding to, the sense of it.—Dr J, Erskine.

PICKED-UP PEARLS.

The words of the wise are as goads." INQUIRY is to truth, what friction is to the diamond it proves its hardness, adds to its lustre, and excites new admiration.

RICHES are but like the leaves of a treebeautiful for a season; but when winter storms, arise, they fall off, and are blown away.-Reynolds.

THE Bible in a family, is like an arsenal filled with arms, which keeps it in perfect safety.

THE blessings of grace would be cheaply procured at the cost of the material universe.- -Treffry.

FAITH and hope are but the scaffolding to support the house; while the house itself, the glorious superstructure, is lovelove to God and man.— -Blunt.

WHEN Paul was a Pharisee, he thought himself blameless: when he was a Chris tian, he thought himself the chief of sinners.

Christ's saving power.
IT is no humility to aggravate sin above

THEY that deserve nothing should be content with anything.

Ir a man be not content with the state he is in, he will not be content in any state he would be in.

A notion of free grace may make a man licentious: a sense of it will restrain from sin.

THEY fall deepest into hell who fall backwards into it.-Mason.

A SELFISH, Contracted believer, is Christianity in eclipse; or a lighthouse, whose reflectors are rusted, and whose lamps are nearly extinguished.

THOMAS GRANT, PRINTER, BDINBURGH.

To have correct and definite ideas on matters of vital interest, is of great moment. Peculiarly important is such distinctness and accuracy of apprehension, in relation to points connected with the subject of religious belief. The want of it renders a person liable to continual, and, it may be, serious mistakes, in regard to questions that both concern the credit of the Gospel, and affect the spiritual views of others; while they have a bearing, not less direct or immediate, because often unperceived, alike on his own present state and eternal destiny. In all ages, too, its pernicious influence has been more or less felt, to the perversion and discomfort of thousands, and to the spread of heterodoxy in its multiform phases. For it is undeniable, that hence have sprung, as from a prolific source, no small proportion of the errors in doctrine, and corruptions in practice, that have, from nearly its commencement, so infested every branch of the Christian Church.

Among the subjects on which many need to be enlightened, is the one whose title we have prefixed to this Article. Touching it, notions which will not stand the test of examination, are widely prevalent. Of the truth of this remark, a very moderate intercourse with the members of different classes, or Communions, may suffice to convince the most sceptical. Not only are the opinions alluded to loose or vague, indicating, on the part of those who entertain them, an absence of right knowledge, or clear and sound conceptions, in reference to the points of which they speak with much indiscreet freedom: they are also, in cases not rare, positively false; repugnant equally to reason and Scripture, and highly baneful in their tendency.

There are those who talk of Sincerity as if it were every thing in religion; the sum and substance of what is required to constitute a disciple of Christ, or a favourite of Heaven. Provided a man be honest in embracing a certain creed, and adhering to a particular form, how inconsistent soever the creed and the form may be with Apostolic teaching and institution, they look upon him as an object of the Divine regard. Not a doubt enters their minds that he will be accepted of' that God, who 'is no respecter of persons;' and who while He abhors the pretended devotion of the sanctimonious hypocrite, approves the hearty homage of the true, though erring, worshipper.

Now this, it is presumed, is a grievous No. XXXIII.-NEW SERIES.

misapprehension. On Sincerity, indeed, we set the greatest value, insomuch as to deem it, in one sense, indispensable. It is not, however, enough: not sufficient, of itself, to procure the acceptance of our persons and services. That both may be pleasing in the sight of that Being, to whom we offer our adorations, far more is absolutely necessary. To establish this position, is what we propose in the sequel. Our thoughts may be arranged in the following order. Sincerity, in one sense, is indispensable: in other respects, it is of no avail: something is requisite to its value and acceptableness. Of these three topics, the first only shall engage our attention at present. Conformably to the plan mentioned, we proceed to show, by a few plain and general observations, founded on intallible testimony,

That Sincerity is, in one sense, indispensable.-It is of essential importance. Without it, personal religion cannot exist. Its absence neutralizes the worth of all appearances of piety; which, in that case, are a mere show, a base counterfeit, a hypocritical pretence. They are neither acceptable to Him, who desires truth in the inward parts;' nor profitable to those, who thus substitute the shadow for the substance, the semblance for the reality. For, what can avail a form of godliness,' apart from the experience of its power;' a profession of the Gospel, unaccompanied with the belief of its doctrines; a conformity to the requirements of Scripture, not excited and prompted by love, not sustained and animated by a sense of obligation?

It is the principle whence it springs, that imparts character and value to conduct.

Separated from the former, the latter possesses no moral goodness: but is as devoid of every thing spiritually excellent, as a body without a soul is destitute of vitality. Influenced by a corrupt motive, however outwardly fair, it is intrinsically bad. Specious and attractive, indeed, it may appear, and, in the breath of popular applause, may have its reward. Nay, even strict Orthodoxy herself, with all her boasted clearness of discernment, may detect no blemishes, no defects, except such as mar the best obedience of imperfect creatures. Not perceiving it to be purely superficial, a studied deception, she may look on it with an eye of complacency, and accord to it the praise of evangelical holiness. But, its hollowness, its varnished perfidy, escapes not the searching scrutiny of that Being, by whom actions are

VOL. III.