if religion does nothing for the temper, it does very little for the soul. Detraction, is also found amongst Christians. Those who are not guilty of evil-speaking and backbiting, often do more injury by base insinu and open charges. Connected with this, is a spirit of envy, which will pass by a thousand moral beauties, to expose a single blot. "Cursed is he that smiteth his neighbour secretly." Detraction is generally accompanied with dissimulation, and I know not what can be more awful, than the habit, not only of speaking lies, but of manufacturing of them: "Oh, my soul, come not thou into their secret; into their assembly, mine honour, bo not thou united." These evils often proceed from idleness: if these persons were more active in the world and in the church, they would find no time for detraction:-but many Christian congregations are infested with drones. py with them; but there are professors, and men bearing the name and office of ministers, who choose such for their companions: this induces a want of spirituality, and is inseparably connected with a habit of frivolity and love of the world; it creates a want of decision of cha-ations, than they would by specific accusations racter, and produces a base temporizing and a vacillating spirit, to accommodate the church of God, and the principles and maxims of the world. It is our duty to be civil and obliging to all, but not to be familiar and friendly with all. If ministers and professors were to reprove the vices of their sinful associates, to warn them of their danger, and to introduce religious and spiritual conversation, their company would not be often courted. But it has often happened, that ministers and professors so forget the dignity of their character, and the holiness of their calling, as to disregard the injunctions of the Bible in reference to this point, and thus they give a tacit countenance to all the profanity of their wicked friends. This becomes worse when the ungodly are made confidants, and still worse when they are made advisers in the management of spiritual concerns. St. Bernard has well said in reference to this subject, "not a word of the scriptures; nothing of salvation; but, trifles, toys, and laughter, and words as light as the wind, eat up the time." Christians should imitate the conduct of the disciples in the journey to Emmaus; and conversation respecting a crucified Redeemer would cause our hearts to burn with holy love, and would produce greater enjoyments of religion, and more intimate communion with our God. Covetousness, is an inconsistency not altogether unknown. Many a Christian who would shudder at the commission of open profanity, is quite contented to have his heart deaf to the calls of humanity, and hardened by the cursed influence of avarice. His prayers are always ready, but his purse is ever closed. He is a stranger to the "luxury of doing good." What can the world think of a Christian who is covetous as Demas? And what does the Bible declare respecting him? It excludes him from heaven, and ranks him with the vilest idolater. Covetousness is like the grave, which never says, "It is enough;"-It is like Solomon's leech, always crying "Give, give." Many feel more anxiety at the loss of a few pounds, than at the loss of the favour of their God. The more the covetous man has, the more he wants. Solomon wisely compares riches to "things which are not," they are only a shadow; religion is a substance. Violence of Temper, is another evil, chargeable on professors. Does this correspond with the meekness of the Christian character? Does it agree with the conduct of Christ? They do not hear the scoffing world exclaim, "where is your gentleness" Violent tempers produce violent actions. A headstrong disposition and an unrestrained spirit have been the curse and bane of many a Christian society. A man endued with such a temper is the last person who ought to govern others, because he cannot govern himself. In his family, he is a domestic tyrant; in the world, he is a turbulent oppressor; and in the church, he is an ecclesiastical despot, "lording it over God's heritage." But, Rel. Mag.-No. 2. Want of Love, is a gross inconsistency. Some professors will rend a Christian community, and destroy every particle of affection, rather than abandon a preconceived opinion, or relinquish a favourite maxim. "These things ought not so to be:" We are brethren, and should act as brethren. Our great Exemplar not only preached love in His sermons, and petitioned for it in His prayers, but he practised it in His life-I would say to every Christian, "Go, and do thou likewise." There are many other inconsistencies, which I merely mention, such as, light thoughts of the sanctity of the Sabbath-day, absence of family discipline, bad example to servants, neglect of instruction to children and domestics, an undue severity and moroseness of temper, ingratitude for mercies, murmurings under adverse circumstances, pride and conformity to the world, and want of family prayer:-these are not imaginary evils-would to God they were! They are too true, and too frequent: "Tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph." By these inconsistencies the Holy Spirit is grieved, and a disgrace is entailed on our holy religion. We should never forget that the world is, in a certain sense, omniscient in reference to our faults. We are "lights on a hill," and we ought not only to be concerned to shine with steadiness, but with brilliancy. We should not only live above sin, but above the suspicion of it; not only flee from evil, but avoid the very appearance of it. The glory of God, and the advancement of vital godliness, are inseparably connected with the consistency of our conduct. The taunt has often been heard, "What do ye more than others?"-More is expected and more is required. We naturally expect more splendour from the shining of the sun, than from the burning of a candle, and more water from the bursting of a cloud, than from the emptying of a cistern; so, more holiness and piety are expected from the Christian than from the man of the world, and if he does no more than others, it is a presumptive proof that he is no more than others. These inconsistencies produce fearful evils in reference to the young inquirer: he sees those who ought to be his spiritual guides showing 106 Ancient Manuscript.-Midnight Hymn. him the worst examples, and he beholds those | concerns. A holy life is the best and most convincing argument for Christianity, and I know not what right those have to imagine that they are Christians, who cannot give this evidence; when our Saviour himself has erected the immutable and universal standard," By their fruits ye shall know them." Dursley, Gloucestershire. From the Imperial Magazine. J. G. AN ANCIENT MANUSCRIPT. As it is indifferently pointed in the original, not. I am, sir, yours, very respectfully, CHRISTUM. S. E. EST consummatum-captos deus ipse redemit Qui mundum sustentat sanguine fluens pendit. ter ea Nec in Colo, nec in petris ; neque sepulchris I have endeavoured to translate it thus> 66 led forth from the shadow and darkness of death mortal man. Why are heavy clouds in the atmosphere? He who upholds the world hangs bleeding (on the cross.) The inquiring spirit hath rushed through heaven, and hath arrived on the earth, tears in twain the vail of the tem ple, suddenly bursts through the holy of holics. -He cleaves the rocks, and penetrates into the solemn tombs, yet he apprehends not the author. The sea lies exposed even to the bottom --but the author is not there. Whither now shall the spirit fly? The hand of slaughter lurks neither on the sea nor under, neither in the rock nor the sepulchre, nor in the temple, nor in heaven-In the clement bosom of the dying God safely he hides. He who hath slain his God was his fellow-was from his bosom. The earth is moved by fear, for of earth was the daring effector of the wickedness-behold it was saved man!" From the same. WHERE'ER I BY HANNAH MORE. am, whate'er I see, Eternal Lord, is full of Thee; When care distracts my anxious soul, Then, as the sun illumes the skies, they be sent?" Human instrumentality is here sponsibility is implied, as attaching to those represented as necessary; and a solemn rewho refuse or delay to join issue with the God of Grace in his plan of mercy to our fallen family. On the subject of this responsibility, there are many strong appeals to professing Christians, in the work before us. We quote the following. "From the charge of rejecting the Saviour, the heathen world shall stand acquitted: for to them, it was as if he had never come into the world, and had never suffered and died. Still, however, the guilt must rest somewhere; and since they are set aside, the condemnation must fall upon a comparatively small number; for true it is, that Christ did come, and that he did become obedient unto death, even the death of the cross: true it is, that he presented himself to the faith of all men in the character of a Saviour, and gave the commandment, that the Gospel should be preached to every creature. Where then shall this appalling guilt be found? Not with the apostles and first ministers of Christ. ... they went abroad at the command of their Lord upon the face of the earth, and continued, while the warm blood circulated in their veins, to preach among the nations the unsearchable riches of Christ. Nor will the guilt be found with those who have spent their lives in the service of their divine Master; but it shall be visited on those, who, themselves blessed with the light of the Sun of Righteousness, were content to look around upon the perishing myriads of immortal souls, without making one effort for their salvation. These are the persons who must answer for the ruin of many people, and tongues, and nations. At their hand shall the blood of those be required, who, if warning had been given to them, and the Saviour had been exhibited to them, might have turned from their wicked ways and lived."—pp. 261, 262. WE have perused this volume with much pleasure. The subject treated in it, is of vital importance; and the author has discussed it in a way which is calculated both to inform the minds of his readers, and to warm their hearts. The propagation of the Gospel is a work which, in the present day, calls forth and combines the energies of Christians of every name; and the success which has attended their exertions is such as to afford the amplest encouragement to persevere in their work of faith, and labour of love. But though past success is encouraging, it does not constitute the ground on which the propagation of the Gospel ought to be pursued. It is a provision of mercy for mankind; it is the intention of the God of mercy that it be proclaimed as widely as the effects of the curse are felt; the proclamation of it is committed as a trust to those who have themselves received the boon. It is laid upon them as a debt of gratitude, to testify to others what God has done for their own souls. Selfishness is the very opposite of the spirit of the Gospel. It breathes throughout disinterested kindness, and infuses the same spirit into all who receive the love of its truths, and calls forth that spirit in exertions for meliorating the condition of our fellow-men. It leaves us not to devise means ourselves for the accomplishment of this end. Had we been left to do this, the experience of past ages, and the mournful vicissitudes in human affairs with which history presents us, might well tend to paralyze our efforts, and lead us to suspect that there could be but little rational hope entertained of future success. But the Divine Philanthropist, who "so loved the world, as to give his onlybegotten Son, that whosoever believeth in him should not perish, but should have everlasting life," has furnished us a scheme, on which he has suspended the brightest display of his gloryference to the promotion of the designs of ever given to the universe a scheme which embodies his manifold wisdom-containing every thing which adapts it to the magnificent end to be accomplished by it, and, proceeding on which, we have the pledge of his faithfulness, that the dark places of the earth, which are full of the habitations of horrid cruelty, shall be enlightened by the light of life, and rescued from the pangs of that soul-destroying superstition and delusion, under which they were so long allowed to writhe, without apparently an eye to pity them, or an arm to reach them any help. Here is the end; he has furnished the means by which it shall be accomplished; and, pointing to the perishing nations, ho says to those who are in possession of the means "The same Lord is rich unto all that call upon him. For it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except The object of the volume is to give a comprehensive view of the economy of grace, as illustrating at once the "principles of the divine plan," and the duty of the church in re mercy. In the introduction, which is occupied with pointing out the manner in which the purpose of mercy is exhibited in the Holy Scriptures, there is much valuable truth, which our limits will not admit of our extracting; but which will abundantly repay the reader, both by the importance of the principles which are laid down, and the strain of piety which pervades the statement of them. The following extract may serve as a specimen of the reasoning in this part of the work. "For the purpose of obtaining a comprehensive acquaintance with the economy of grace, we must search the Scriptures; and in perusing these sacred records, we ought always to regard the revelations of divine love in their connexion with the administration of the covenant of redemption; and to receive the affirmations concerning this love, not as so many abstract propositions, but as an exhibition of the various parts of the scheme of providence, in which the merciful disposition of our offended Father is prominently displayed. For example, in the declaration God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life,' we are invited to contemplate divine benevolence, as gloriously manifested in the gift of Christ. The plan of mercy, as a whole, is a perfect representation of this good will; but as we can never fully comprehend this plan, we must study it in certain of its most prominent points, which afford the best advantage for obtaining that knowledge which our nature (limited faculties) can receive of the simple principle which the whole is calculated to illustrate. Many misconceptions respecting the love of God have arisen in the minds of men from nice disquisitions, founded on some undefinable notions of it, which are entirely unconnected with his dispensations; as if we could form any just conceptions of his character, which we do not derive from what he has done, or is doing, to make himself known. The dispute which has so greatly agitated the Christian world-Whether this love embraces primarily as its object all mankind, or only a limited and definite number,' appears to have been produced chiefly by such inexplicable notions. If we would avoid these, we ought never to forget that divine acts are the language which conveys the knowledge of divine love; and that the degree of this knowledge depends, not on our ability to think and reason syllogistically respecting this perfection of Jehovah, but on our susceptibility of being impresssed by his doings."-pp. 7, 8. Divine revelation, has in all ages been adapted to the character of mankind, as moral and responsible beings, capable of feeling the force of evidence, and of being actuated by motives that tell upon their desire of happiness, on the one hand, and on their dread of misery on the other. In this view, it is plainly suited to all the species, as having a reference to the character of all. It is not founded on any specific differences that may be found among them, arising out of peculiar circumstances, or of any particular modification of the general character; but it fixes on the broad features of the whole human family, as depraved and guilty, and proposes a remedy, which is equally suitable in its nature to all. It will be understood, of course, that we make a distinction between the efficaciousness of the remedy, and its actual efficacy, or between the external administration of the economy of grace, and the success of that adninistration, which is the result of divine influence. The need of such influence neither affects the suitableness of the scheme of mercy to the situation and character of mankind, nor lessens their guilt in rejecting it. It only proves more clearly the alienation of the human heart from God, which not even the display of the exuberance of divine mercy can subdue, and establishes, beyond all question, that the salvation of creatures so utterly worthless, must be all of grace. These views are ably presented in the work before us. The account of the divine dispensations before the coming of Christ, in the first chapter, is characterized by a clear statement of facts, which illustrate satisfactorily the author's general principles. Referring to the patriarchal age, he says, "We have thus seen, that, during the first ages of the world, an uninterrupted system of mercy was pursued towards the race of Adam; that the saints who then lived, became acquainted with this system, by marking the dispensations of the Almighty;-that these dispensations were proposed originally to the faith of all; and that mankind deprived themselves of the knowledge of God as a reconciling Father, by increasing in wickedness, and by wilfully rejecting the Gospel."-p. 30. In chapter second, which is entitled "on the Gospel, as it is revealed by Christ and his Apostles," we meet with the following passage: "The Gospel is a bright discovory of the favour of God. It is a manifestation of the good pleasure of his will,' and the 'glorious riches of his grace. To prove this good will, and this rich grace, is the design of all that he has done for the church. For this purpose he made known the first promise immediately after the entrance of sin; he saved Noah from the deluge; he established his covenant with Abraham and his seed; he brought the Israelites out of Egypt, communicated to them his law, and gave them the land of Canaan for an inheritanco. But that evidence on which he would fix our minds, and to which all the revelations of the Bible are directed, is his sending his Son, and setting him forth for a propitiation, that whosoever believeth in him should not perish but have everlasting life. After what he has thus done to declare his love, it is the most aggravated wickedness to disbelieve it; or to suppose for a moment, that he only mocks men, by exhibiting the blessings of salvation, while he is not willing that they should actually enjoy them. These views of the Gospel clearly prove its universality. The revealed good-will of heaven is a sufficient ground of confidence to every human being; and we do it the greatest injury if we refuse to admit that it is infinite, and that it would save all, if all would trust in it. The more fully it is disclosed, the more is its transcendent excellence discerned."-pp. 43, 44. These extracts from the first part of the work will serve to show our readers the author's idea of the universality of the scheme of mercy. We had marked another paragraph from the third chapter, on the unity of the divine plan under (IN) the dispensations of grace; but we must refer, on this point, to the work itself. It is one of the most animating views that can be taken of the scheme of providence toward our world, that all the dispensations which have marked the ages that are past, all the changes that have taken place in the kingdoms of men, in the overthrow of empires, and the transference of dominion from one quarter of the globe to another, have only been links in that grand chain, which shall terminate in the universal establishment of that kingdom, which is destined to be equally a universal and an everlasting kingdom. How magnificent must be the end to which movements so great, and carried on through so many ages, are subservient. Angels grasped its leading features, and embodied them in the sublime doxology which they sung at the Saviour's advent, "GLORY TO GOD IN THE HIGHEST, PEACE ON EARTH, AND GOOD-WILL TO MEN." The second part is entitled, "An Inquiry into the Moral Fitness of the New Dispensa tion for accomplishing the design of the Gospel to evangelize the world." The author has not, we think, exercised his usual accuracy in this title. The New Dispensation and the Gospel plainly identify; unless he uses the word Gospel as referring to the publication of divine mercy before the coming of Christ, in which sense it would not be generally understood. Even in this sense, however, the title is far from being explicit. In page 132, we have an explanation of the meaning in which the word design, as applied to the death of Christ, is used. "This word," it is said, "is often used to express the moral fitness of one thing to produce another." We do not think it is ever used in such a sense; but that its meaning is, an intention, a purpose, the end of a course of action. With this meaning, we apprehend, some of our author's illustrations will agree much better than with that which he has affixed to the word. For instance, "the design of man's creation was, that he should worship and serve his Maker;" that is, according to the meaning we have given to the term design. The Creator made man, with the intention, or to the end, that the creature should worship and serve him. His capability of doing so, or his moral fitness for it, is another thing, which, considering the designer, must be conceived of as provided for in, but not constituting, the design.-We have made these remarks here, on the definition of the word referred to, because that word occurs in the title we have quoted in the beginning of this paragraph; and if the definition be applied to it, as used in that title, the necessity of altering the title will manifestly appear. In a second edition let the title stand, "An Inquiry into the Moral Fitness of the Gospel Dispensation to evangelize the World." This second part of the work, we think decidedly the best. We cannot enter upon a minute investigation of the topics treated of in it, but the author seems quite at home when descanting upon Messiah's Advent; his obedience, and the nature and end of his administration. "The voluntary humiliation of the Son proceeded from the most disinterested benevolence. It could, indeed, proceed from nothing else; and if this was, in fact, the influential principle, how ineffably glorious does he appear in thus abasing himself for our salvation. In his incarnation we behold the king of heaven moving toward us with immeasurable compassion; and what is the expression he gives of his good will? It is not, as in creation and providence, reflected from objects without himself; but it shines directly, and with the brightest effulgence, through a visible form, which he calls, and which is, himself. He does not declare it merely by the silence of his operations, but he dwells among men; and as one of themselves, publishes it by the speech and actions of a man. We are relieved, in some measure, from the difficulty of apprehending the love of an invisible being, whose presence fills immensity; for we find this principle comprehended and displayed in the doings of one acting according to the laws of our common nature. Such an object, seen even by faith, must fill us with amazement."-pp. 83, 84. On the moral effect of this display of divine benevolence, he adds, "It cannot for a moment be doubted, that this condescension of the Son has a powerful moral influence. It is one of the clearest manifestations that have been given to any class of created intelligences, that God is love; and it is therefore calculated to produce its effects on all, who, by their original constitution, were formed capable of knowing, glorifying, and enjoying him.. But we must carefully recollect that the advent of Messiah was designed, not merely to attract the attention and inquiries of all orders of moral agents, but also to be an efficient instrument in subduing the strength of sin. Regarding it as directed to this end, it must possess qualities that are conducive to its attainments. . . It is calculated to exercise its saving efficacy upon all the descendants of Adam. It acts by a twofold power;-by a manifestation of the name of God as a being to whom love essentially belongs, and who for this reason, is worthy the homage of every intelligent creature; and by the disclosure of the truth, that a way is opened for the removal of human guilt, and of again restoring mankind to the friendship of their offended Sovereign. Taking either of these views of the incarnation, there is not one of the fallen race whom it is more calculated to affect than another. It is true, that upon trial, its effects are found to be limited to a comparatively small portion of the rebellious family; but this truth is known only by looking at the result of its exhibition. Whatever, therefore, be the cause of this limitation, the condescension of Christ is not confined, in its moral influence, by any thing in itself which gives it a greater adaptation to some than to others."-pp. 84-86. Similar conclusions are drawn from the obedience and sufferings unto death of the Divine Redeemer. His finished work lays the ground for the pardon and the justification of the ungodly who believe in his name. On the great doctrine of justification by faith, our author has furnished clear scriptural views, which he sums up in the two following propositions, deduced from Rom. iii. 24-28, and Eph. ii. 8. First, The foundation of the sinner's acquittal is in no sense, and in no degree, his own works; but exclusively the death of Christ, as the surety of the ungodly. Secondly, Those who are justified on the ground of the atonement of Jesus, are believers in him." On the connexion between faith and justification, too, we meet with very correct statements. The author is careful to guard the doctrine of grace, and contends for the Scripturo truth, that justification by faith is directly opposed to justification by works. He is equally jealous for the interests of holiness; and a most valuable part of the Chapter on Justification is that where he contends that "the justification of the gospel must be something which, by the established order of cause and effect, secures the recovery of its subjects from the power of sin." In its nature, justification is a relative change in our state. It alters our standing with respect to the God whose law we had broken, and so made ourselves obnoxious to its penalty It is the transition which the Scriptures de |