der, not merely on account of the desirableness that the professors of serious religion should keep pace, in some degree, with the increasing knowledge of the age, but particularly with a view to the counteraction of the danger arising from the spirit of infidelity, under its various aspects. We live in a period, when the circumstantial obstacles to the progress of vital Christianity in the hearts of men, are of a different kind from what they once were. Persecution no longer rages in our highly-favoured land. This, when it existed, was, no doubt, a mighty engine in repressing the forwardness of a merely nominal profession. But tortures, scaffolds, flames, and death proved to the church a refining furnace. The dross was separated, however much it resembled the gold, but the pure metal remained. The spirit of Christianity was driven into her strong holds. She retired to the penetralia of her temple, and heard the voice of God calling her to high enterprises and mighty deeds; and warmed by the fire that burned on the altar with a purer flame, because fed only by the vital air of a faith in things invisible, that was wholly unadulterated with the elements of the world, she was roused up to a magnanimity which casts the shade of an everlasting eclipse over all the false chivalry and glory that dazzle the eye of sense; and the blood of the martyrs became the seed of the church. In the present day the case is altered; we enjoy to a great extent liberty of conscience, the natural birthright of men; but there are dangers existing, which, though not so appalling, are still of a kind to demand vigorous efforts to guard against them, and to meet the causes by which they are produced. One striking feature of the present times is the spirit of infidelity, in its different degrees and bearings, and I think the aspect which it has,

and may in future have, towards young persons of reading and intelligence in the congregations of Protestant dissenters, is deserving of special notice. It is very true that infidelity embodied in its true shape, and seen in the exercise of its own proper attributes, may justly be considered as too revolting to endanger them. We have many proofs that its genuine tendency is to destroy all moral excellence, to obliterate even the beauty which must be allowed to cling to the fragments that remain of natural virtue from the wreck of the fall, to undermine the foundations even of present happiness, and to overthrow all laws human and divine. But the spirit of infidelity is a Proteus which can make itself visible in a thousand images and shapes of fascination. It is a demon of darkness who knows how to clothe himself in the beauty of an angel of light. It can imitate the forms of truth and sentiment, and charity and goodness, and like the magicians of Egypt, it can exercise its enchantments in mockery of the living God. Every one who has thought at all on the subject, must be aware how far the literature of our age is from being Christianized. I do not mean that every book that issues from the press, ought to be a volume of sermons, or a religious novel, and still less that it should be pervaded by a tone and a phraseology, that might in justice merit the brand of cant and enthusiasm. No, let literature stand on its own ground, but then that ground should be regarded as a territory bound as in a league of amity and defence to the kingdom which is not of this world. Christianity, if it be worth any thing, should have a claim on every thing, and though we are far enough from this state of things at present, yet the time no doubt will come, when that claim will be acknowledged and yielded in a more full and enlightened manner than

it has ever been. Infidelity, however, has not confined itself to the regions even of literature, of which it has too long claimed to be the god. It has put on the mask of Christianity, and has endeavoured to reduce the religion of Jesus Christ to a system of mere theism, by omitting and explaining away almost every one of its peculiarities. Between a speculative indifference or aversion to the whole compass of the humbling and sacred truths of the Gospel, and absolute infidelity indeed, there are several stages, but the descent once begun, like that to the shades below, in the Roman poet, is easy; and the way is enchanted with a variety of delusive phantoms, that have learned to beguile by assuming the names of candour, benevolence, charity, and sobriety.

Now in what manner should the spirit of infidelity, as it pervades the literature of the age, and as it is found in a still more subtilized form in some who, nevertheless, do not profess to reject Christianity as a whole, be counteracted in its tendencies to seduce the young and the intelligent. They cannot be barred from the flowery regions of literature-these regions, however, even when not polluted with the monuments of absolute impiety, are often dangerous, because the moral sentiments and dispositions inculcated, exemplified, and applauded in a great part of our popular literary authors, are frequently very far from being those which are recognized as valuable in the school of Christianity. These young persons of reading, and who have a thirst for knowledge, cannot be prevented from thinking on and inquiring into different religious sentiments, nor is it desirable that they should. They may be thrown, however, in the way of seeing errors in religion clothed in a form which may have too sure a tendency to beguile their understanding and allure their hearts.

Now since it is necessary and important that the spirit of free inquiry and literary reading, should not be checked among youth in religious families, what is the best mode of neutralizing the evil which may result from what in itself is good?

I know of no other method than making it a particular object to train up young persons to the most intelligent views of the Christian religion. Let the arguments be set before them from the very commencement the arguments on which Christianity is built, as soon as they are capable of understanding them, and which is probably earlier than some would be inclined to suppose. It is to be feared that while great attention is paid in families often to catechetical instructions, even to the overloading of the memory and the tedium of the mind, the evidences of Christianity, on which a number of small and easy treatises are extant, and which might be rendered interesting even to very young minds, are lamentably neglected. On this subject I beg to quote a passage from a note to a book entitled Contemplations,' by John Ryland, of Northampton, who, with that peculiar ardour which his writings indicate to have characterized him, says, "I cannot forbear declaring, with a degree of warmth, that borders upon bitterness, grief, and indignation, after the experience of twenty-nine years, in the province of educating youth, that out of above five hundred young persons, of all ages, from seven to twenty, who have come under my care, I have never had one youth who had been instructed in the solid evidences of the Christian religion, by his parents or former tutors. If my observation is a specimen of the state of the British youth in general, no wonder that the nation is going back to popery and atheism." This was written at the distance of nearly half a century,

It

and great improvements have taken place since that period, in the various departments of education, and in religious education among the rest. Still it is to be feared that the fundamental subjects of the truth of Christianity, and the inspiration of its apostles and evangelists are not, so generally as they ought, made a distinct topic of instruction to young persons. Let them be taught that the religion they profess is not merely hereditary, but is founded in argument and truth. This will make them respect it, to say the least. should be distinctly pointed out to them, that the views of truth which have always been entertained by the great bulk of professing Christians in every age, on the great outlines of the scheme of Christianity, while they can only become efficient through a divine influence attending their presentation to the mind, are still such as command at least the assent of the judgment, when fairly met in the way of investigation and argument. If the spirit of this idea were more acted on in families, would it not have a tendency to promote very greatly the cause of truth, to undermine and prevent error, and to further the best happiness of the rising age? I should like to see a paper on this subject by some other and more skilful hand, the only aim here having been to throw out the hint.

I remain, Gentlemen, Your obedient humble servant, Jan. 21, 1825.

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ON RELIGIOUS FRAMES AND

FEELINGS.

H.

GENUINE personal piety, like every thing else really excellent, has its counterfeits and specious imitations. As there are sticklers for orthodoxy, so there are pretenders to Christian experience, whose temper and conduct dishonour the creed and injure the cause which they eagerly espouse. The NEW SERIES, No. 2.

consequence is, that many appear to be so much afraid of being ranked with enthusiasts, or infected with their spirit, as to double their guard on this side, without being aware that dangers equally great, though not perhaps equally palpable, are to be apprehended in the opposite direction. Such persons often insinuate a suspicion of insincerity, or fulminate a charge of weakness against those who manifest a deep solicitude about the frames and feelings of their own minds. "Religion," say they, "has its chief seat in the understanding, and its best effect is a sacred, serene, and uniform tranquillity of heart. All powerful emotions, whether painful or pleasant, all trembling fears and confident hopes, all depths of grief and heights of joy, are to be deprecated and discouraged." Now we readily grant, that religion is a reasonable service, and ought of course to engage the rational faculties of man, but we contend that the chief seat of its vital operations is the heart. While the heart remains unaffected and insensible, the most luminous ideas which pass, in successive trains through the mind, will make no salutary impression, produce no spiritual benefit. The fanatic, indeed, may have his passions kindled by an unhallowed fire, but the cold speculatist, who despises his flights and fancies, is just as far from the life and power of true faith. And if the one is in danger of judging erroneously concerning his own state, from the strength of his emotions rather than their tendency, is not the other equally liable to be deceived by depending on the clearness of his views, and the closeness of his reasonings? May not the uniform quiet and torpor of the mind, be mistaken for the calm unruffled tranquillity, which is supposed to be the highest and happiest effect of Christian principle? Perhaps if the account is fairly balanced, L

this latter species of self-deception is both more common, and more dangerous, than the former. Do not reason and scripture teach the sincere believer the necessity of incessant vigilance and circumspection? Nor are the fallacies which affect experience, of less consequence than the errors which relate to doctrine. He finds in

ternal weakness and depravity, and sees a thousand perils and temptations around him, and is therefore called by every sacred precept, and bound by every sacred principle, to watch over his own deceitful heart, and exercise himself daily to keep a conscience void of offence both towards God and towards men. A cold indifference, with respect to the spiritual frames and feelings of the mind, is, to say the least, so nearly allied to the culpable temper of the Laodiceans, as to lay us justly open to the sharp rebuke which they received from the great Head of the Church. A meek, sober, unassuming Christian, who knows how much hypocrisy and enthusiasm abound in the professing world, will, for obvious reasons, be cautious in speaking of his dark and bright hours, his conflicts and comforts, but it is impossible that he should be exempt from a deep and holy solicitude. Like Enoch, he will be concerned to walk with God; like David, to commune with his own heart on his bed and be still; like the Apostle John and his brethren in tribulation, to hold fellowship with the Father and with his Son Jesus Christ. The characteristic duties and privileges of the Christian, comprehend an ample region and a lofty range of the true sublime, with which the mere man of sentimental taste, and the philosophic theologian are entirely unacquainted. While they are intent on the means of quickening and invigorating the intellect, or increasing the stock of their ideas, or forming and connecting systems which are to be the basis of fortune

or fame, his concern is to study the will, to possess the favour, to enjoy the presence, and bear the image of God. In the prosecution of these designs, every one conversant with genuine godliness knows, that numerous difficulties occur. Thence the combat between the flesh and the spirit, between the remains of sin and the living active principles of holiness. If the keen man of business, and the aspiring scholar, lament the interruptions which disconcert their plans, or retard their progress towards the objects they respectively pursue, how much more may the Christian mourn over those things, which rob him of that spiritual profit and pleasure which arise from cordial and complacent intercourse with heaven? He droops and languishes amidst the distracting and deadening cares of the world, and pants for his own element, the sacred presence of God. Happy is he, when renewed with strength, he can mount up as on eagles' wings, leaving the stormy regions of sin and strife, to commune with the Father of spirits, and inhale life and joy at the footstool of his throne.

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AMICUS B.

RELIGION A CONCERN OF THE HEART.

MOST men seem to admit, that religion is a subject of infinite importance, and whatever practical contradiction they may give to this, yet they still feel their need of religion to afford them support and consolation under the varied and recurring vicissitudes of life. They are always intending to pay it a more serious regard, and to set about the pursuit of it with more sincerity and ardour-they would have done so before, but they have been hindered whenever they have thought of it; their hearts have been entangled by the cares of this world, with trouble, or riches, or the pursuit of pleasure; or if free from these, they have

found the subject difficult and forbidding they have had infidel doubts, or unbelieving fears, and they could not even enter the school of Christ without humiliating feelings, painful self-denial, or hard sacrifices, and so a reluctant heart has made them draw back, or flee to the greatest possible distance, to get rid of the thoughts of religion; or it has kept them lingering on the threshold, without acquiring resolution enough to take upon them the yoke of Christ. Their heart has wavered, their resolution has faltered the cross-the yoke-the submission-the sacrifice of cherished idols-the obedience-the purity-all these have built up a brazen wall before them, or put a lion in the way that they could not proceed. This is the situation of multitudes, especially among the young, who are neither tainted with infidelity, nor blind to the excellence of true religion. Many continue in such a state, resolving and re-resolving, but go out of life at last undecided characters, and leave behind them no satisfactory evidence that they had consecrated their heart to God. How important, then, is it, that the heart should be diligently examined and watched. We must first resolve to break through all difficulties, and overcome all enemies, to dismiss all irresolution, and commit ourselves unreservedly to the great work. Then, and then only, may we hope to attain to true peace, and to that decision of mind, that bends not to outward temptations or trials. But this is not the work of a moment-it is not the hasty resolve of a sudden impression, nor the presumptuous and rash dictate of an agitated conscience; but the calm, considerate, and well tried purpose of a mind despairing of security and true joy from all other sources, and persuaded that the Gospel of Jesus Christ is the only thing that can fully meet its

case. If any reader is in this state of mind, let him humble his heart to receive a right bias from above, and let him earnestly and unremittingly seek the grace of God's holy Spirit, to enable him to pursue a concern of such vast moment to his present and eternal happiness. SUBURBANUS.

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ORIGINAL LETTERS. No. II. and III.

ORIGINAL LETTER OF THE REV. THOMAS READER, OF TAUNΤΟΝ.

(To the Editors.)

You can, if you please, insert the following excellent letter, in the proper place, in your valuable Magazine. It was written by that eminent servant of God, the late Rev. Thomas of the Independent Church at Weymouth, of Reader, of Taunton, to some of the members which church he himself had many years before been the Pastor; and was occasioned by some unpleasant circumstances which had occurred in the church and congregation, through some individuals who appear to have been unfriendly to evangelical principles, but whose designs, through the blessing of God upon the firmness of the then Pastor, and the good conduct of the people in general, were happily frustrated. Mr. Reader congratulates and admonishes them on the occasion.

MY DEAR FRIENDS-Some account which I received some time ago about the state of the church awakened a thousand solicitudes in my heart about you, and occasioned my writing to my brother Wilkins, who has favoured me with such an account that I cannot but now bless God on your behalf, and heartily congratulate you on the zeal and firmness which your dear Pastor was enabled to show when his own and your eternal hopes were struck at.

We all know law enough to know that, in a voluntary society, such as our congregations are, it is unlawful for any individual or two to take upon them to act for that society without their knowledge or