by being brought into a state of acceptance by the gift of God through the resurrection of his head and representative, Rom. vi. 11. And in thus counting to have died by the condemning sentence of sin in his surety, and to have obtained justification from guilt through him, he is delivered from the tormenting fear that arises from a sense of unpardoned rebellion. And as the effect of the slavish fear which hath torment, is to foster the enmity of the heart, and to strengthen the power of its depravity, so in being thus delivered from it, the love of God is implanted, the heart is freed from the tyranny of unholy affections, and the will of heaven becomes the delight of his soul. Having "much forgiven, he loves much." And with the influence of love is connected a sense of his own interest in obedience. For in thus counting himself to be dead with Christ, and now risen with him, he keeps up a constant and vivid remembrance of that close association of misery with sin, which the cross of his surety exhibits; and of the equally close association of blessedness, with union to Christ, which the glory of his risen and exalted representative so strikingly displays. The conviction is pressed upon him, that if he has suffered death in his surety as the result of sin, it were utterly preposterous for him to imagine that life or happiness can be retained, if he give himself to be the slave of rebellion. He comes to be practically convinced that all true happiness is the result of likeness to the Saviour's character. On that character he dwells with the deepest interest, and as the objects which occupy our thoughts, desires, and affections, constitute the mould according to which our character is formed, he takes the impression of that which he adores. Christ dwells in his heart by faith, inasmuch as his glory, revealed in the gospel, is the object of his intense affection. And the more intensely he loves him, the more he is enabled to comprehend the love of the Saviour to himself; and this again strengthens yet more his love to his Lord, as it at first kindled the flame of affection in his heart. His faith likewise is increased by obedience, for it is a law in nature, that the exercise of a principle adds to its strength. Though faith must precede acceptable obedience, yet where faith exists, the exercise of it, in acts of obedience, will add to its vigour, and being thus invigorated, it will excite to still greater services, for these things have a reciprocal influence. Thus the faith of Abraham wrought, or was exercised, by his works, and works exercising, it was his "faith made perfect," or matured, James ii. 2. Such is the effect of that heavenly influence, by which the believer of the gospel is led so to dwell on the history of his Lord, as to imbibe his spirit, principles, and views. This result, it is evident, must arise from a personal application of the truths of God to his own particular case. The unutterably important statements of the gospel are brought home to the heart with the power of the Holy Spirit, so that the benefit of its precious discoveries is as fully enjoyed a if it had been written exclusively for himself. He sees that such is its nature, that it must have been designed actually to save every individual who comes to the genuine knowledge of it. And seeing the entire suitableness and absolute freeness of the message of reconciliation, he comes to the Saviour, guilty and unworthy as he feels himself to be, and on the ground of his perfect sacrifice, and his own unfettered invitation, trusts the salvation of his soul in his hands. Isaiah xxviii. 16; Matt. xi. 28-30; John vi. 37; Heb. x. 10-18. The gospel has come to him, not in word only, but also in power, and in the Holy Ghost, and in much assurance of its truth. 1 Thess. i. 5. His faith arises from a spiritual discernment of such a glory, wisdom, and excellence in it, as satisfied him that a scheme, at once so glorious in itself, and so adapted to the several relations of God and of man, could have none but Jehovah for its author. 2 Cor. iv.6; Prov. xxii. 19-21. And renouncing all self-dependence, he rests his whole confidence on the atonement of Christ, as fully adequate to show God to be just, while justifying the ungodly, Rom. iii. 2. 5. 26; iv. 5. (To be continued in our next.) THE LOVE OF NOVELTY INJURIOUS TO DEVOTION. "MINE house shall be called an house of prayer for all people," saith the Lord. There is no little danger, particularly among Protestant Dissenters, amid the fascinating charms of pulpit eloquence, of regarding chapels more as preaching houses than as places of public worship; when hearers meet in the streets of our populous towns and cities, they more commonly inquire of each other whom they are in their way to hear, than whither they are going to worship, as if the mind were on the stretch to hear some new thing, like the Pagan Athenians, rather than to have the soul braced in communion with God, by inhaling the salubrious air of evangelical ordinances. People, too, will frequently comfort themselves for their late attendance, by saying that they will be in time for the sermon, as if prayer should be considered of minor importance. But as preachers have apostolic precedent for giving themselves continually to prayer, as well as the . ministry of the word (Acts vi. 4.); so the people are to remember that prayer is an essential part of the service of the sanctuary. For I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with the multitude that kept holy day, Psalm xlii. 4. It is to be feared that but few ministers can assure themselves of the encouraging apprehension, while engaged in the sacred duty of leading the devotions of their congregations, that a quarter of their audience are mentally accompanying them in prayer, with spirits so refreshed by the exercise, that they would not think themselves altogether disappointed, if even they heard no sermon at all, Jer. xxx. 21. A prayer-meeting, therefore, is a sort of moral barometer, for ascertaining the temperature of piety among a people; for while the attendance of so many in hearing sermons, may be resolved into the attractions of adventitious circumstances, the spirit of devotion can only be possessed by a spiritual mind, and must furnish the best proof of our having profited by the word preached. The faithful minister of Christ has the same end as his Divine Master, who gave himself for us that he might bring us to God, as praying, penitent, believing sinners; and he therefore looks with no ordinary anxiety to prayer-meetings on the week days, to know what success has attended his labours on the Sabbath day. The exemplary piety of many of our popular preachers cannot be questioned; but their talents may be the innocent occasion of deceiving souls; for when the principal conversation of profes sors more on the attractive method of preachers, than the evangelical matter of their sermons, it is obvious that such hearers have been more amused than sanctified; nor would those preachers be the least gratified by the commendation of their auditors, but as that circumstance would excite the hope that they might continue to hear the gospel, and ultimately possess more devotional feelings. Keeping the consciences of men and the Searcher of hearts in view, it affords them much more pleasure to find, that persons who have heard them, leave the place bemoaning their apostate state, and very deeply abased before the Most High, than to be informed that they greatly admire them as preachers, and loudly applaud their ministerial talents. They well know that nothing is more calculated to grieve the Spirit of God, than a secret attempt to build their own applause on the foundation of their official character, considered apart from the glory of God, and the edification of his church; and it is not improbable, that in their retired moments before God, "to whom all hearts are open, and from whom no secrets are hid," that they sigh to pass through the world unnoticed and unknown, if they could by any means answer the ends of their life and ministry. Serving the Lord with great humility of mind, they seek the popularity of usefulness; and when this spirit is met by their hearers, with prayerfulness to do the will of God from their heart, a concurrence of feeling happens on the same subject, which will seldom fail to bring down the blessing of God on both ministers and congregations. JACOBUS. ON THE CHARACTER AND IN of those works which are written on Christian principle, or which have nothing in them to injure the mind. There can be no doubt but that the increase and talent of useful publications must depend on the countenance given to such writings by the Christian public. Injurious literature has not been sufficiently opposed by them; while on the other hand, decidedly religious and unexceptionable works in morals, have not been favoured in their circulation as they should have been. They have had to contend with all the apathy and enmity of the human heart, together with the indifference of professing Christians. How many will spend money to a large amount, in adding to their libraries what are justly called standard works in science, history, and the classics; while very little is spent in buying religious or other publications of a useful tendency, though written by men high in repute for literary and theological attainments. It is well known that single sermons, and volumes of sermons, remain on hand for years after they are published. I am not referring to productions like those which were properly exposed in your review for April. They deserve to be forgotten; nor do I refer to those which are really excellent, but which, from the comparative obscurity of the writers, though placed in stations of usefulness in the country, are necessarily confined to their own circle of friends. But I am alluding to writers of celebrity; whose names, placed in the title page, should guarantee FLUENCE OF THE LITERATURE not only the orthodoxy of the OF THE DAY. No. III. (Continued from page 366.) Secondly. Christians may prevent much evil from modern literature, by an increased patronage sentiment, but give also a pledge of real talent, from the evidence of former productions. Even such authors have frequently to endure the fate of men of humbler name. It requires some adventitious circumstances, some active exertions on the part of friends to make the work reach a second or a third edition; oftentimes the first remains in the study of the writer, or on the shelves of the publisher, and the copies are disposed of by degrees, in the way of "gifts," "with the author's respects." It is at once granted, that there is to readers in general, yea, even to Christian readers, something very uninviting in a single sermon, or in a whole volume of sermons. Whence does this feeling arise? There is unquestionably a too morbid feeling in the minds of the religious public, respecting such works; and we greatly fear, that, in many instances, it has arisen from the perusal of works which stimulate the mind, and unfit it for attention to the sober realities of eternity. A sermon is, indeed, heard on the Sabbath, but how seldom, is an hour, during the other days of the week, devoted to the hearing or reading of a sermon. It seems, however, useless, to fight against this state of things, by going on in the same course. Sermons will, and ought to continue to be printed; but it is surely desirable that Christians should do more to encourage the sale of works, to which the above objection does not apply. There are many such. Let every one do his best, and especially try and convey useful books into that circle which most requires it. This will increase the number of such publications, and the good accomplished may be considerable. Lastly. Much good might be expected to be produced, if Christians of talent were devoting their abilities, to the production of a class of writings calculated to secure the attention of the general reader. The chief difficulty is to procure such writers. I have little doubt, however, but that it could, in a great degree be removed, by the encouragement of Christians in this country, to the class of works referred to. Booksellers will not publish if there is not a demand for the article; and few will write, if there is little or no encouragement to publish. But what class of writings is best fitted to counteract the influence of the works which worldly readers now peruse? Sermons they will not read; I mean in general; the many publications on the evidences of Christianity, they think they don't require, for they are not infidels. There are, no doubt, many treatises on religion and morals, but the individuals alluded to seldom read them. But, perhaps, some may think, that religious novels, which, within the last ten years have become so numerous, will supply the very class of writings most needed. They may say, will not this be meeting the novel readers on their own ground, and in spite of his opposition to religion, instruct him? I confess that I have not quite made up my mind respecting the propriety or impropriety of conveying religious instruction, not through the medium of parables, but of fiction, though I confess the leaning of my mind is against them. I am partly of Sir Roger De Coverley's opinion in this matter. There is one remark, however, which I may be allowed to make; that it is to be deeply regretted that any necessity should seem to have existed for such a defective mode of religious instruction; for I should think necessity is the strongest ground that can be taken in its defence. How far Christians and moral writers, or persons capable of becoming such, are to blame, in not furnishing more nutritive, if not such highly seasoned food, is a question I cannot answer. Blame, however, exists somewhere. A religious person, who writes a work of fiction, and introduces can be devised, to make spiritual those characters and scenes without religion palatable to the unrenewed which little interest will be ex- mind. We must not imagine, as cited, does so under many disad- the ardent mind of a modern imivantages. He may speculate, tator of an obsolete style has he may imagine such and such done, that it is possible to array scenes, but he has never seen these the great doctrines of the gospel prototypes in society. His cha- in such a garb as to make them racter and principles have kept attractive to the noble and the him from the society of the world, learned. He has made the atand if he introduces his readers tempt; we need hardly add that into fashionable life, and describes he has failed. At the same time the follies of the day, he is soon his notion may do good, if it leads detected, and his want of discri- those who write for the public to mination, and knowledge of the aim more at their benefit, by an world, will soon disgust the reader, avoidance of every expression for whose benefit the work was offensive to good taste, and by professedly written. the absence of a certain phraseology which repels, while it does not instruct the worldly reader. How then can we best secure the attention of the educated classes of society to useful publications? You know that many modern religious works are professedly written for the perusal of the Christian, and with only two or three exceptions, it is the same with our older publications. While we do not say that they are altogether unfit for the man of the world, yet it is apprehended that if more works were written for a specific purpose, namely, the class of worldly readers too often overlooked, more good might be done. There are some admirable works, now in circulation, which are well fitted to promote this object, but new ones are constantly required. I have already hinted, that talent may be commanded; yes, it is well known that it is now a regular market article, and fetches a certain price, according to the quality. What appears to be necessary, then, is, to give the talents of such writers a proper direction, and exercise them in producing works of religious instruction, which should have as few of religious technicalities as possible, and works of general literature, freed from all that can corrupt or mislead. It is readily admitted, that no human plan has yet been, or ever N. S. No. 32. The subject, surely, deserves the attention of those who are capable of instructing the public through the medium of the press. They are benefited while they do good to others; we should hail with pleasure every attempt to add to our useful publications for a certain class. Especially should this be the case, when there is an attempt to present divine truth in an interesting form; not, indeed, dilated, or incumbered by the tinsel of sentimentality, but presented in all the boldness, simplicity, and tenderness of a message from God. That there are men of superior talent to be found among the Christians of this country, we must believe. But their talents have not been exercised in the way above-mentioned, except in a few instances. The world, however, has strong claims upon the services of these individuals. Christians cannot, indeed, cultivate literature to the same extent as a mere worldly man can do; yet they may still convince the world that strength of mind and brilliancy of fancy are not confined to the mere hirelings of the press. Perhaps it is a pity that works on religious subjects should be written chiefly by professional men, 3 I |