"How many are the considerations that may teach me the necessity of seeking an increase of vital godliness. 1st. The little success that attends the ministry of the word. David prayed that God would restore to him the joy of his salvation, and uphold him with his free spiritand then would he teach transgressors God's ways, and sinners should be converted unto him. Did I enjoy more of the power of religion-more of the Spirit's influence, I might expect to be more useful. 2nd. Because I do not feel that looking for the second coming of Christ—that looking forward to death and judgment, which appears to have been the conduct and experience of saints in days that are past. In this situation what must I do? Let me address the throne of grace with fervency, and seek to live more constantly in the spirit of religion. I must strive for more love to Christ, and endeavour to have my attention more fully directed to things that are not seen, and yet eternal."

"October 14th.-How many are the circumstances that would draw my mind from the Lord, from purity of motive, and from being diligent in seeking the salvation of my soul. May the grace of our Lord Jesus Christ so reign in my mind, that I may be able, on all occasions, to exclaim, Whom have I in heaven but thee? and there is nothing on earth that I desire beside thee.' How should I blush and be ashamed before the Lord, because of wanderings in thought to the weakening of spiritual and divine affections. I would say with the poet:

6

"December 14th, 1822.-To-morrow is the communion day; let me, therefore, turn my attention inward to the state of my mind. A very small degree of reflection, convinces me that I never stood more in need of the mercy and grace of God, than I do at present. My wants both as a Christian and a Minister are exceedingly many; and were it not for the fulness that is laid up in Christ, I might give way to despair. As a Christian I am poor and needy; my faith, my love, my patience, and conformity to Christ, all need an increase; and many are the reasons which teach me the necessity of humility. If I consider the manner in which my time is spent, the inconstancy of my meditations, the unfruitfulness of my mind, together with the unusefulness that attends my public labours, I have reason to lay my mouth in the dust before God; and it is only by the suitable and encouraging doctrines of the gospel, that I am led to hope for deliverance."

66

July 20th, 1831.-How unsuitable the temper which I have manifested towards one of my children! How opposite to the meekness and gentleness which ought to be evidenced by a gospel minister! How opposed to the influence of the Holy Spirit! Let me humble myself in the sight of God, and seek in patience to possess my soul. Often has my peace been interrupted by similar feelings; but may the power of divine grace prevent me from being again overcome in like manner.

"May 18th, 1833.-In looking back upon the past I have great reason to humble myself before the Lord, because of my unfruitfulness in his blessed service. My thoughts have wandered too much from divine things, and sometimes I have been overcome with drowsiness, so that much of my time has passed away unimproved. O Lord, I am oppressed, undertake for me."

The extracts which immediately follow and relate to himself as a minister, are from different and distant dates.

་

"I have much reason to lament that my labours have not been more successful in winning souls to Christ and the way to heaven. There wants a greater accommodation of my discourses to the state of the people, and more affection towards them in my own heart."

"Last evening I had the pleasure of preaching to a very numerous congregation; but in reflecting upon the manner in which the service was performed, I feel that I have cause to be humble before God. I feel that I stand in need of being more affectionate, and more spiritual in delivering the word of God to my fellow-men. May my mind be delivered from every feeling that stands opposed to purity and love." "I have now been a minister for twenty years; and yet there are many important subjects connected with salvation, with which I am but very partially acquainted, and on which I have but feebly glanced in my public ministry. May my heart be abstracted and drawn away from unprofitable themes; and may those blessed objects that engaged the attention of prophets and holy men, and into which angels themselves desire to look, be more than ever the joy of my heart, the subject of my meditation, and give life and energy to my public ministry. Another Conference is just at hand: how fast my time flies away! May I be enabled to redeem it to the glory of God, and in securing my own salvation!"

This severity towards himself strikingly contrasted with his kindly forbearance and tenderness towards others. His spirit was naturally gentle; and he had much of that "love which suffereth long and is kind, thinketh no evil, covereth all things, hopeth all things; believeth all things, endureth all things." But this kindness will not prevent the well informed and faithful minister from maintaining holy and needful discipline. In certain cases, necessity is laid upon him to rebuke sharply and with authority, as well as with all long-suffering. Existing evils must be properly exposed and denounced, and the offenders must be amended or excluded from Christian fellowship. Neglect of government in the church is productive of consequences, perhaps not less baneful than those which result from arbitrary and tyrannical domination. If our beloved minister, Mr. Newbery, had a defect, it was the want of moral courage to grapple with those difficulties which occasionally surround the position of a ruler in the church of Christ. Collisions with the negligent, the unruly, and with other persons of perhaps still worse character, are the inevitable lot of the pastor who ruleth with diligence and fidelity; and against the weakness which would shrink from this unpleasant part of his responsibilities, he cannot be too much on his guard. (To be continued.)

HOW TO ACT IN CASES OF DOUBT.

IN cases of doubtful morality it is usual to say: "Is there any harm in doing this?" This question may sometimes be best answered by asking another: "Is there any harm in letting it alone?"

ORIGINAL ESSAYS, COMMUNICATIONS, &c.

THE UNHAPPY CONDITION OF THOSE WHO PROFESS RELIGION BUT DO NOT POSSESS PERFECT LOVE.

THERE are two things in religion which are of immense importance. The first is, clearly understanding its nature; the second, feeling its heavenly power. When these two meet in the experience of an individual, they necessarily constitute him a genuine disciple, and delightfully qualify him for holding communion with the Deity in this world, and a rich participation in the wealth and blessedness of that which is to come. The established believer in Jesus understands the nature of true religion. It has risen to his view in its native simplicity and divine majesty and loveliness, as designed to rescue fallen man from a state of degradation and death, and restore him to the favour and image of God. It contemplates nothing less than filling the earth with blessings, and heaven with joys. He also feels the power of religion pervading his soul. The richness of his enjoyments give warmth to his feelings, loveliness to his gratitude, confidence to his faith, energy to his hope, fervour to his prayers, burning ardour to his zeal and love. The divine communications to him are large and powerful. The measure of them is, the riches of his glory by Christ Jesus; in the grateful enjoyment of which, in rapture he cries, "How excellent is thy lovingkindness, O God! how numerous its blessings, how varied, how transporting, how glorious! Those who experience religion in this interesting and triumphant manner, will not be agitated, harassed, and perplexed, as superficial professors are; they fear, and fear hath torment.

This fear is doubtless of a slavish nature. It is composed of pride, distrust, shame, spiritual sloth. It is a dread of punishment arising from conscious defect in the performance of duty, and the improvement of Christian privileges-painful suspense, or uncertainty in reference to present safety and final destination. Wherever this fear exists, it necessarily torments, or makes unhappy. It spoils gracious feeling, interrupts the employment of talent in the service of God, hinders advancement and usefulness, and frequently involves those who breathe in its perturbed atmosphere, in bondage and slavery, confusion and despair.

They fear, says the apostle John, that is, they seriously doubt the reality of their acceptance with God. When slavish fear gains the ascendancy, it covers the soul with gloom and sinks it into deep distress. It represses the natural vigour of spiritual graces, and renders religious exercise tedious and unprofitable. Former enjoyments of the presence and favour of God are forgotten, and a powerful sense of weakness and imperfection pervades the soul. In the absence of spiritual comfort, and an assurance of the divine favour, the scene is dreary and oppressive. The Scriptures are read, but they are as a dead letter, as a sealed book. Precious promises are repeated, but they seem to have lost their reviving influence. Divine ordinances are administered, but they are uninteresting. Religious conversation is insipid. The investigating and re

THE UNHAPPY CONDITION OF THOSE WHO PROFESS, ETC.

371

freshing influences of the Spirit are not felt. My soul, says the fearful believer, is cast down and disquieted within me. Has the Lord forgotten to be gracious? Is his mercy clean gone for ever? Involved in deep gloom, and under the chilling influence of despondency, he feels no access to those sources of substantial support which tranquilize the soul, and brighten up its prospects for immortal glory.

They fear future calamity; anticipate scenes of distress and sorrow through which perhaps they will never be called to pass. Corroding cares, and foreboding fears, reciprocally agitate, oppress, and impoverish their souls. To this state of mind the Redeemer alluded, when he said, "Sufficient for the day is the evil thereof." We know not what a day may bring forth. It may bring forth good things, in all their richness and variety; it may be fraught with the blessings of divine goodness, open new springs of consolation and encouragement, and furnish us with fresh matter of thanksgiving to the Lord. Let us not, therefore, cast away our confidence, which has great recompense of reward, but trust in the Lord for ever, for in the Lord Jehovah is compassion and strength. Darkness cannot rest on the minds of those who are struggling for holiness, and labouring to ascend to the full height of Christian enjoyment and usefulness. On them the Sun of Righteousness will arise in the effulgence of his mercy, grace, and love. Favoured gales of heavenly influence shall clear the dense atmosphere of all its noxious vapours, and light, and freedom, and joy, shall attend their footsteps. Their souls shall be as a well watered garden, fresh, and blooming, and fruitful. The voice of song and of melody shall be heard in their habitation, and sorrow and sighing shall flee away. The conflict may be severe, but the result triumphant and glorious.

They fear the malicious designs of Satan. Being often in heaviness through his manifold temptations, they shrink back at his approach, and by attempting to evade the encounter, they are entangled in the subtle snares of the adversary, taken captive at his will, and are unhappily sunk into a state of increased depression and gloom. We have listened to the bitterness of their complaints, and marked the appalling conclusions to which they have been driven. Having, to a frightful extent, closed against themselves the sources of encouragement and hope, increased the number, and swelled the magnitude of the difficulties with which they have to contend, they despairingly exclaim, "We shall one day fall by the hand of our enemy. We cannot sustain the constancy and fierceness of his infernal attacks. We shall be overwhelmed in the fury of his wrath, and life and hope will be lost for ever." Constitutional weakness may have some influence here; but in general these chilling conclusions result from leanness of soul occasioned by supinness in our religious pursuits. To professors of religion so deeply impoverished and forlorn, and who, alas! in seasons of despondency, feel more disposed to write bitter things against themselves, than to employ the means of attaining the inspiration of hope and the energy of love, we must say, you are forgetting the attention the Saviour devotes to your interest. He knows that Satan desires to have you that he might sift you as wheat, and he prays for you that your faith may not fail. You are forgetting the directions of the Lord; he tells you to resist the devil and he shall flee from you as a vanquished foe. You are forgetting the great and precious promises given for your comfort and support. No temptation but such as is common to the saints shall happen unto you, and in every

372

THE UNHAPPY CONDITION OF THOSE WHO PROFESS, ETC.

temptation your God shall make a way for your escape. You are forgetting the offered aids of the Divine Spirit. When the enemy shall come in like a flood, threatening to bear down all before him, the Spirit shall lift up a standard against him, or put him to flight, and you shall be more than conquerors through him that hath loved you.

They fear that the high privileges with which God has invested them, will finally issue in their condemnation at the last day. With awful interest they read the following passages of Scripture:-" Thou Capernaum, which art exalted to heaven, shalt be brought down to hell.” "We are unto God a sweet savour of Christ, in them that are saved, and in them that perish." "The fearful and unbelieving * * * shall have their part in the lake which burneth with fire and brimstone, which is the second death." The awful sentiments contained in these and in numerous other portions of the divine word, when viewed through the medium of obscure faith, terribly agitate the soul. And if the imperfect recollection of slighted privileges and prostituted talents, fills us with fearful and alarming apprehensions now, we have abundant reason to conclude that it will form one of the most weighty ingredients in the retribution of that day. There the goodness of God will appear in full contrast with the ingratitude and rebellion of man. Those duties which have been performed solely for the purpose of silencing the monitor within, will then be seen as God sees them, in all their pollution and odiousness, and will overwhelm the supine, the worldly-minded, Pharisaical professors of religion in the confusion and remorse of endless perdition. These awfully interesting things cannot be contemplated without exciting painful emotion even in the most devout minds. That these things should, at certain seasons, startle and arouse the superficial and undecided—those who for years have glided on the surface of divine things only, is not at all surprising. How could it be otherwise with them? Their conduct has exhibited a continued depreciation of Christian privileges; a settled aversion to self-denying exercise. By evading the cross, they have not brought forth the fruits of righteousness by which our heavenly Father is glorified, in consequence of which they are involved in condemnation, and tormented with fear. To the truly devoted, zealous followers of Jesus these things do not apply. They have nothing to fear. Conscious weakness has not prevented their confessing Christ before men; they have come up to the help of the Lord against the mighty. They feel honoured by being identified with the Saviour's cause, and rejoice in opportunities of promoting his glory. Their path is as the morning light, shining more and more unto the perfect day.

In conclusion, we would remark, that those who profess religion but do not possess perfect love, fear death and eternity. These are necessarily awful to all, but they are more especially so to those who are under the influence of slavish fear. Death to them is terrific beyond description, and the invisible world presents nothing to their view but uncertainty and gloom. Like a ship at sea without compass to mark its bearing, or pilot to steer its course, they are tossed by every wind, exposed to every adverse influence, liable to be dashed on the rocks of error, or engulphed in the whirlpools of despair. The writer of this, has, alas! too often witnessed the scene he is here attempting to describe. Instead of being fully prepared to enter the heavenly port,

"Our joy's high tide,

With shouting saints on either side,"