mind, by giving a proper direction to this influential principle. He so operates through this natural medium, that the subject of his influence identifies holiness with happiness, and the object of gratitude with that of esteem. He sees the stamp of divinity on the revelation of a plan of redemption so fitted to command the most profound veneration, while it wins the heart by the display of an attractive and overcoming loveliness, and the most communicative goodness. He traces the hand of that God who knows what is in man, and meets the whole feelings and powers of his nature, who can influence the most secret springs of volition, and, by means most accurately adapted to all the parts of our mental constitution, effects a complete moral revolution in the soul. And feeling this, he is no longer the dupe of vain notions and mere opinions, care lessly adopted, and ready to be as carelessly abandoned. He has been led to see and to feel his need of a moral remedy, and has happily found in the Gospel the very thing of which he was in want, though he knew it not. His convictions are now powerfully efficient, and he delights to dwell on the wonderful facts and events in which the principles that thus affect him are embodied; and the more he does so, the greater is the force with which they come home to him, and the influence that they exert over him. Every thing seems as if made for him alone. "All this," he says, "relates to me to me the words of this salvation are sent. What are abstract speculations to practical truths such as these? Let them be given to the wind, for this is demonstration." To be thus affected is a very different thing from being lost in vague generalities, and busied with empty speculations and opinions floating in the head. And powerfully

Na

A HUMBLE, holy, serene, and devout frame of heart, is the best prelude and pledge of our future felicity for indeed a portion of heaven must possess and influence our minds, before we can take actual possession of heaven. ture draws and binds us to the dust; grace lifts and attracts us to the skies. Where the Spirit of God dwells, a new taste is formed, a new temper is produced and cultivated, a new element of feeling, of interest, and of pleasure, is created. In strict accordance with this statement, saints are earnestly exhorted to set their affections on things above, where Christ sitteth at the right hand of God. There only can be found the perfect peace and enjoyment for which they are daily panting and praying, as the consummation of their hopes. There only can the ransomed and regenerate soul breathe her native air, pluck immortal fruit from the tree of life, feed without satiety on the hidden manna, and drink of that river of pleasures which flows clear from the throne of God and the Lamb.

And is it not evident that the Christian, while pursuing his journey through the wilderness, will be heavenly-minded in proportion as his thoughts and desires are fixed on heaven? Does not the habitual anticipation of his future rest sooth and calm the ferments of his troubled bosom? White he views by faith the unspotted beauty of holiness, and the unwasting store of happiness possessed by the saints in light, is not a salutary and purifying pro

cess sensibly carried on within him? The soul, in close contact with sacred objects and serene delights, by sympathy inhales a sacred and refreshing spirit, and learns to look with indifference and contempt on the gilded toys and trifles of the present world. "Our conversation," said St. Paul, "is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ."

It is the distinctive charac-. teristic of the ungodly, "that they mind earthly things." Their thoughts, passions, and pursuits, are confined to this visible diurnal sphere. The Christian and the man of the world, in their best hours, form and exhibit a striking contrast. The citizen of earth feels himself most happy, when he is so wrapt and enclosed in the things of time as to exclude every idea of eternity; the Christian finds himself happiest when the grand scenes and realities of eternity so fill and interest all his faculties and feelings, as to raise him above the poor allurements and little perturbations of time. But how is this heavenly frame of mind best cultivated and promoted? No inquiry is more important, or it is to be feared, less considered. It can scarcely be necessary, in this place, to dwell on the grossest and most palpable causes, which obviously impair our spirituality and wound our peace. Those who rush into profligate or frivolous company, or frequent gay and fashionable amusements, cannot reasonably expect to retain any savour or enjoyment of genuine religion.

But dangers lurk under forms very little suspected. The pur. suits of lawful business may prove injurious to a heavenly mind. It is true, the sober course of an honest industrious tradesman, is both honourable and useful; and the relative claims and ties of life do not necessarily oppose the

claims and obligations of religion. We are commanded to be diligent in business, and at the same time fervent in spirit, serving the Lord. But when secular transactions begin to engross an undue proportion of time and thought, the latter part of this precept is nearly forgotten. While the things of the world fill the head and the hands, the spirit of the world secretly insinuates itself into the heart. The forms of public worship may be still attended; the pre-eminent importance of the divine favour may be still acknowledged; a decent and respectable profession of piety may be still maintained; but the serenity and sunshine of a calm, holy, and heavenly state of mind, are gone. There is more of Mammon than of Christ, more anxiety about gain than godliness.

An enthusiastic admiration of the fine arts may prove hostile to a heavenly mind. Let me not here be misapprehended, as I am far from wishing to proscribe, or in any way discourage, those arts. Poetry, music, painting, and architecture, open a thousand avenues of pleasure. To a certain extent, these gratifications are not only allowable, but also positively useful. It must, however, be recollected, and should never be denied or concealed, that a studied indulgence of the senses, even in the more refined enjoyments which can be procured for them, strengthens our attachment to the world, and abates the ardour of our religious affections. This reasoning will apply to the sciences, as well as the fine arts. Philosophy has been aptly called the handmaid of religion; but when the former gains the homage due to the latter alone, the sad consequences can be easily foreseen and foretold. The Christian may dig and toil, and think himself growing rich in scientific knowledge, while he is

becoming poor in sacred wisdom, or satisfying comfort. "Misemployment of time," says the late Mr. Cecil," is injurious to the mind when reflecting in illness on my past years, I have looked back with reproach on days spent in my study: I was reading through history, and poetry, and monthly journals; but I was in my study! Another man's trifling is notorious to all observers; but what was I doing? Nothing, perhaps, that has a reference to the spiritual good of my congregation! I do not speak against a chastised attention to literature, but the abuse of it."

If we would maintain heavenlymindedness, both the palpable and the less obvious dangers to which we are exposed must be cautiously shunned. Nor is this all; the positive means of grace are to be used, with a direct and immediate view to the ends for which they were instituted. The apostolic direction to Timothy, "Exercise thyself unto godliness," may be

imitate the character of Jesus. He is thy final portion and thy faultless pattern. What meekness of wisdom! what ardour of zeal and benevolence! what patience, resignation, and devotion! filled his soul, and shone forth in his life and conduct! Be firm and faithful, active and humble, like him. Follow his steps, and muse on the glory which he has promised to all his servants. By loving and imitating the divine Redeemer, by believing and anticipating the felicity of his future kingdom, thy disenthralled spirit shall soar aloft as on eagle pinions, leaving the base and beggarly elements of the world, and the tinsel toys and flattering baits behind thee; and thou shalt experience a liberty, a peace, a lively hope and animating joy, which language is too feeble to describe, and the wealth of worlds is too poor to purchase. AMICUS B.

May 20, 1827.

Shake off the spirit of slumber, and the habit of indolence, and put every talent and faculty in requisition and full employment. Set the glory of God before thee, as thy prime aim and object, as the pole star of thy course. Give attention to reading, and remember that there is one book, and but one, which is able to make thee wise unto salvation, through faith which is in Christ Jesus. From this sacred volume, this inestimable mine of truth, replenish, enrich, and adorn thy soul. Be frequent and fervent, patient and persevering, in prayer. To be like God, we must be near God. At the throne of grace, the believer feels his mind expanded, enlivened, invigorated, consoled, refined, by the communications of divine light and love.

To maintain a holy and heavenly temper, attentively study and

TER FROM A CONGREGATIONAL CHURCH TO A DISORDERLY MEMBER.

(To the Editors.)

GENTLEMEN,-In looking over the papers of a deceased friend, I lately found a copy of a letter of exclusion, addressed by an Independent Church in one of our respectable country towns, to a disorderly member of their society, bearing date May 1703. The document interested my own mind, as indicating the desire formerly cherished for the purity of our churches, and the light in which, a century and a quarter ago, our ancestors viewed many principles and practices which it is apprehended are, to say the least, AS prevalent now as then. I am disposed to hope, that the publication of such a document may not be without some beneficial effect,

at a time in which our churches are in danger of erring, rather through laxity than severity of discipline; and in which, there reason to fear, many practices in commercial pursuits are connived at, if not defended, which are, utterly repugnant to Christian principles and requirements. With this feeling I forward you a copy of the paper alluded to, and shall be happy if your views so far accord with mine as to induce you to give it a place in your valuable and interesting work. I remain, Gentlemen,

"We the church of Christ at unto which you do stand related as a disorderly member under our present care, can greet you now no otherwise, according to Christ's rule, but with the rod; after a long spirit of forbearance and brotherly expectation, as becometh saints, that long before this you would have been enabled by Him, who is exalted to grant repentance unto Israel, to have laid before us the humble sense of those vile scandals, which your base naughty heart and lying tongue have long and often laid the Gospel of Christ, which is dearer than our reputation, under and for which, after all this long suffering and gentleness of Christ in the church, you must be faithfully, as a faulty brother among us and deep offender, dealt withal; that Christ's honour may not always suffer by this reproach, which your sin has cast upon him.

:

"The charge, which we shall be ready one and another of us to prove, is summed up under the following heads:

"1. The sin of lying and dissimulation, contrary to the rule, wherefore putting away lying, speak ye every man truth to his neighbour,' Eph. iv. 25. This lying of your's in trade, promising payment, but scandalously, time after time breaking your word, after the strict obligations of truth and justice in dealing, hath been often a complaint against you, both before and since you left this town. The proof of this charge is ready to be produced against you, in a matter

of dealing with the widow S―, shoemaker, in that parcel of leather you agreed with her for £10. or £11., giving a guinea in hand, taking some of the

goods, and promising to pay the remainder of the money in a short time; but neglecting payment according to that slippery tongue of your's, that had promised it until it came to an arrest. The general report of you, in town and country, is, that you are a great liar in dealing.

2. The sin of injustice.-You dared to offer to stand trial with her, contrary to all equity and moral uprightness: that if a human judicature would have encouraged, you would plainly have gone beyond this woman's power to have defrauded her of right. This bold standing of trial of your's, though it was never so little a time, and never so little success to yourself, is directly against that rule of Christ, which is upon record in the Epistle to the Thessalonian church, that no man go beyond and defraud his brother in any matter, because that the Lord is the avenger of all such, as we, also have forwarned you and testified; and however the formality of the phrase, his brother, varies from his neighbour, he or she, yet the morality of it is the same; because standing trial with her was a sin against another rule of Christ, which commands you to provide things honest in the sight of all men. (Rom. xii 17.) You should have provided your money according to the bargain, this had been honest; not have provided an injurious opposition to the woman to stand trial.

"3. Abounding in the same fault, over and over; for when you could make nothing of standing the trial, then you came to the old trade of promising and deceiving; and afterwards promising this woman's second husband you would stand to your bargain: nay, gave it under your hand, that you would fetch the goods according to the agreement, in a short time, or pay 40s.; but you failed here too; till last of all, after many falsifyings of your word, you took the goods.

"4. Giving occasion to the adversary to speak reproachfully-for upon this matter the woman hath reflected the scandal both upon us and you, that there should be such as you among us. This was thrown upon us before some of the church, as to sister B———, and sister S, when among us, who made mention of it to brother A This is a sin against that rule which bids

in town.

"6. Unjust dealing with Mr. W. not only tricking him with lyes to get further into his debt; but conveying away those goods privately, which you had made over to him by judgment confessed and bond, as Mr. W- his undoubted right, for so much money lent you as they were worth.

"7. Betraying a trust, and converting to your own use, the money which a gentleman at committed into your hands, to pay a scholar in town. It is said, the man who sent it is like to be sued for the money. What a horrid shame is this; and the more, in that the scandal of it is spread abroad both in town and country.

"8. Another act of injustice comes in against you-it is this. A tanner out of the country told one of the church, that you came and bargained with him for a parcel of goods, bidding him lay them by whilst you brought money and fetched them; the tanner, it should seem, as he had reason, not caring to trust such a slippery customer without money, because you owed him a great deal of money before; whereas, you came not then, you nor your money; but when he was gone out of town, then you came fraudulently to the inne, fetched them without money, and have never paid for these goods to this day.

"9. Your ungodly playing at the lottery last fair. How dare any church member play with lots? A lot is a sacred thing-it is an immediate appeal to God to decide a controversy. Is this fit to be taken up in sport? the nature of it is a direct eyeing of God; for when the lot is cast, the whole disposing thereof is of the Lord. Did you think such a man as you, should have God directing your lot for you? No; if you had thrown a hundred times at that sport, so long as God had the managing of the lot, you should have been the loser; for you only have I known, says God, of all the families of the earth, therefore I will punish you for all your iniquities, What but an

Achan's greedy eye, and a covetous heart, brought you to the lottery?

"10. Your losing other men's money at the lottery, for you had none of your own to venture, having spent it all long afore.

"11. Your going off scandalously in so many persons' debts, as also, when you saw yourself sinking in the world, never speaking with the pastor about it, nor any of the brethren of the church; as if you were resolved to break with the world, and with us too. And indeed your absenting from the meetings of the church, before you went off, have been notorious, and you have visibly sunk in your estate in the world, we have observed, since your last haughty unbecoming carriage in the church, whilst under reproof.

"12. Your incorrigibleness whilst in London; no signs of remorse, but a letter to the church full of self-justification, and the true copy of yourself, the empty flourishes of a vain and unconsidering man.

"We do, therefore, having all these crimes before us, resolve to vindicate Christ as openly, if possible, by making you a publicke example, as you have openly reproached Him: and do think it highly necessary, that the government of Christ should take in hand to protect the reputation of the Gospel of Christ, and the Lord make both this and that to be of use to your soul.

"And signed by some of us in the name and with the consent of the rest." "Given at our Church Meeting, the day and year above written."

CURSORY REMARKS ON THE DISSENTING COLLEGIATE SYSTEM.

(To the Editors.)

GENTLEMEN,-It gave me great pleasure to see the important subject of the training of the rising ministry brought under discussion in your very valuable publication. I am not sure you will deem the few observations contained in this letter worthy of insertion in your pages, or likely to render any assistance in this very important inquiry, which I should wish to see pursued at much greater length. Should they appear to you of any