the hand of God was upon them for good, so we trust their exertions will not be forgotten nor their principles forsaken by their posterity, but that generations yet unborn will rise up and call them blessed.

T. STRONG, Rector of St. James's Church.

Greenfield, July 1, 1823.

REVIEW.

Spiritual Gleanings: or Select Essays, with Scripture Mottos. By MARY GRAFTON Second Edition, 2 vols. pp. 248 and 267. London, 1817. To persons accustomed to reflection, it has become obvious, that the recent multiplication of Reviews and Magazines, literary and theological, has had a tendency to make superficial scholars and speculative religionists; and that the variety, novelty, and miscellaneous nature of the essays in these periodical publications excite in the minds of most readers an aversion to the labour of perusing an entire volume upon any subject, and a distaste for the methodical and useful study of elaborate treatises in science or divinity. To this cause may also be attributed the smallness of the number of works upon practical devotion, which have issued from the press the last twenty years. The Christian Observer, which has now completed its twenty-third volume, contains, it must be admitted, a vast collection of theological learning and "practical piety," and has been productive of much permanent good in all Christian countries, where its pages have been circulated; but its popularity and extensive distribution have attracted to its columns the off hand productions and first thoughts of many mighty minds, which, if condensed by scientifick arrangement, and matured with care and thoughtfulness into formal discussions of the same interesting subjects, would have given to the Christian world standard works, which would have survived the transient period of miscellaneous publications and improved and edified future generations. The same remark is applicable to other religious magazines. It may, indeed, be a nice question, whether on the whole, as the larger part of mankind are but occasional readers, periodical publications are not best calculated for the general diffusion of knowledge, especially among those. whose daily pursuits and avocations do not permit them to read much, and who without the attraction of the amusement, usually found in such works, would not read at all; still there are many enlightened men, who believe, that the hundred large editions of Doddridge's Rise and Progress, and of Law's Serious Call, spread as they are in various languages over all Christendom, have produced and cherished much more piety and devotion, and will continue to produce, for generations to come, more beneficial effects, than all the works of miscellaneous writers, that have issued from the periodical press. But the inclination of the present race of readers seems now to have become so settled in favour of these lighter publications, that authors, who wish to be read, must imitate in larger works the miscellaneous nature of

their table of contents, or adopt the pages of these popular journals, as the vehicle of their thoughts to the publick.

The modest lady who wrote the work, the title of which stands at the head of this article, and who now has gone to the world of spirits, has remarked, in the address prefixed to the second edition, that " however liberally supplied the religious student may be with works of superiour genius, profound investigation, and accurate theology; books of initiation (except those of catechetical interrogation, or tracts adapted for the poor) are still scarce." She humbly adds, that "if any hope of usefulness is attached to the republication of Spiritual Gleanings, it is founded upon the desire of assisting the mind during that interesting period, when the shadows of moral darkness are dispersing, and the light rises in obscurity."

We think that these essays will be eminently useful to all minds seriously affected in the season of inquiry and untried feeling ;" and it is much to be regretted that no bookseller in this country has yet conferred on the Christian community here the benefit of a wider circulation of them in an American edition.

She has adopted the popular form of the periodical works in the division and variety of her subjects under apposite mottos, without a formal numbering of the essays; and, while she kindles in the heart the warmth and delight of rational piety and practical devotion, she pleases the mind and gratifies the taste with the beauties of rhetorick and the graces of style. She herself has imitated the conduct of Ruth, "whose industrious hands not only laboured in the rich field of Boaz until even, but beat out what she had gleaned;" and her work affords a proof of one of her own remarks" often the promises and consolations of scripture are wrapt in concealment, like a grain of wheat in its protecting calix: the careless may trample it under foot; but intrinsick excellence and wholesome nourishment may be extracted by the hand of the diligent, and the bread of life be thus supplied." It may also be added, that in undertaking to publish these gleanings, she also copied Ruth, who" gave to Naomi after she was sufficed." "The mind," she observes, "which fully enjoys spiritual sustenance, receives with the sacred nourishment an expansive benevolence, and would willingly spread the blessings of redemption from "pole to pole."

The first volume very properly opens with an essay upon the motto, "Where hast thou gleaned to day? And where wroughtest thou?” and the duties of reading the scriptures, of diligence, and of examination are very pleasingly illustrated. "Many sweet ideas captivate the mind," says the writer, "when we spiritualize this harvest field and consider it emblematical of the holy scriptures, the church, and the world, in each of which the Christian is a gleaner.”

No one can rise from the perusal of the admirable essay entitled the Conflict, without a conviction of the good sense and piety of the author. "To understand the doctrines of the gospel," she remarks," and admire its privileges; to analyze a sermon and enjoy divine ordinances, and indeed to affect all the exterior of religion is no very difficult

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attainment: there belongs to each of these some outward gratification, some effort of the understanding or exhibition of the person. Praise is to be obtained in the great congregation;' but to watch the secret repinings of the mind, to subdue the risings of anger, to guard the door of the lips, when the attention is frittered and vexed, and urged from its favourite pursuit, to return the answer of peace when provocation mingles with authority, and frowns occur for trifles; to endure the obloquy of reproach when our actions are guided by the purest motives of duty and of principle, and to forego every selfish consideration, without exciting applause; this, is that secret warfare which Solomon commends in his own energetick language: He that ruleth his heart is better than he who ruleth a city.'

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A few other passages are transcribed for their practical utility. "We need not enlarge upon the uses of occasional silence; we all remember when a word has excited irritation, which has cost us tears and sighs; and perhaps upon no subject more frequently than religion. The silence of a coward conveys pusillanimity; but the forbearance of the righteous, melting into prayer and self-examination, awakens all the gentle sympathies of a renewed nature. Surely, anger and revenge are incompatible with the interest and happiness of a being who can scatter but a few flowers, or point a few thorns, before he goes whence he shall not return. This conviction of frailty yields a tenderness towards others which subdues the risings of anger, and composes the tumult of the mind. It teaches us to forgive the irritation of the moment, by reflecting that the relative connexions, as they now exist, will soon be dissolved for ever. The tenderest endearments are retiring; the sharpest asperities are hastening to decay, we shall converse with parents, and wife, and husband, and children, but a little while; and all the interesting charities of the social scene will vanish like the morning dew. We are often solicitous to trace the evidences of regeneration: but whilst we search for them in abstruse theories, we neglect to mark the dispositions we cultivate, and the tempers we cherish. We cannot take a retrospective view of life without being ashamed of the trifles which have excited disgust, or raised a transient tumult in the breast; and if we retrace the grief which has wept over departed friends, we shall generally remember the tears of regret we have shed over scenes where misapprehension or petulance has affected the happiness we can promote no longer. Whilst, perhaps, some of the most natural, and some of the sweetest reflections, which mitigate sorrow, arise from the sacrifices we have made for the benefit and advantage of our friends, can it be deemed fanciful, if it be added, that such sacrifices elevate the character here, and that we shall carry the remembrance of them to Heaven ?"

In another essay, (page 60,) the author beautifully compares the feelings caused by the loss of our virtues and peace of conscience, to those which are commonly produced by the loss of our connexions; and points out the relief which religion affords in both cases. We love our friends carelessly, while we live amidst their smiles; but when death removes or sickness smites them, then we recall their virtues, and ap.

preciate their excellence. The privileges of the sanctuary and the tranquillity of the breast suffer the same heightened regret when temptation beguiles us, and sin obscures their joys. Nature awakens sensibility in the human breast for the wisest purposes; and grace rectifies and improves it: I will arise and go to my Father,' is the moral and religious use to be derived from all the scoffs and flings we receive from our fellow creatures; and, blessed be God, he never rejects the tear of contrition, or breaks the bruised reed."

In the delightful essay, entitled the Ministration of Angels, the author speaks of her sex in a manner which induces us to offer to our readers some of the remarkable passages.

"We trust it will not be taking too great a liberty with the sacred history, to offer a few remarks calculated to animate and support the female mind in its pursuit after the object of Mary's and Salome's affection. The seed of the woman has bruised the serpent's head ;' and it is their honour and their crown of rejoicing that the Christian system has not excluded them from all the difficulties and trials of faith, nor yet from the privileges and triumphs of salvation. All who seek Jesus in sincerity must, in some form or manner, encounter difficulties; and sometimes the female, who is anxious to remember her Saviour, bas from the peculiar nature of her connexions and the subordinate state of her sex, opposition to encounter unknown to the world, however she may prepare and arrange ber plans of devotion, and exercise her mind in the pursuit of her heart's desire; though she rises early, and sets out, like Mary and Salome, with sweet spices. She scarcely advances, but the fears of disappointment offer as strong an impediment as the stone at the door of the sepulchre; and, might the figure be permitted, the dependent helpless condition of the sex impels the anxious inquiry, Who shall roll us away the stone?' Difficul ties which seem most formidable in prospect, are sometimes dissipated upon a nearer view. Not only was the stone taken away, but an an gel sent to sooth Mary and Salome with Be not affrighted, ye seek Jesus.'

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men

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Angels have often been permitted to cheer the weaker sex; and their address has generally spoken Fear not. Perhaps in pity to the weak and apprehensive minds, they have been sent to comfort. It has been observed, that by woman sin entered the world,' and it is remarkable, that the first message delivered by an angel in the Old Testament, was directed to a woman. An angel, too, announced the birth of our Saviour to the blessed Virgin; and, after his resurrection, wowere selected to declare his ascension; Go, tell my disciples and Peter.' The Lord has condescended to regard these weaker vessels in the embarrassment of domestick difficulties, and under the pressure of their peculiar trials. This idea is not introduced to imply that these impediments always exist; but it is suggested, to assure the mind of those gentler spirits, who fly to sooth and to encourage; who advance with 'Be not affrighted; ye seek Jesus' whose presence may be imagined without sullying the soul with an irregular thought; who may hover near and witness conflicts between love and

duty, and in a dream or vision of the night, be the messengers of peace to the mind for the promise saith, The angel of the Lord encampeth round them that fear him, and delivereth them."

Some selfish philosophers, judging probably of human nature from sentiments which they find predominant in their own bosoms, have derided the idea, that there was any such thing as friendship in the world; but the existence and excellence of personal attachment and esteem is asserted and defined in the following passage (page 80.) "The tenderness which nourishes virtue in the soul, has religion for its basis, and principle for its guard: that affection which interrupts the one, or infringes upon the other, is delusive in its nature, and dangerous in its indulgence. Friendship cemented upon religious principles is awake to all the improvement and advancement of a life of faith, and acts as a monitor to revive the soul in its course towards eternal glory and happiness." "The purest element of friendship is religion; in this oneness of hope and destiny a man may be known by the company he keeps."

The essay, entitled the Prohibition, contains a passage which shews the felicitous illustration of doctrinal points by allusions to natural history, for which this writer is much distinguished. "One sun attracts the oak and the lily. The first suffers the brightness of his shining a hundred years before perfection clothes its foliage; the other springs up, and spreads its virgin bosom to the sky in a very few months. One Saviour, the Sun of righteousness,' attracts the patriarch through his rolling centuries, and purifies the thief in his appointed hour!"

A similar happy analogy is found in the essay, entitled the Field of the Slothful. "In the twofold and mingled exertion of divine and human power, the earth yields her increase.' No parallel can more exquisitely describe the Christian's necessary attention to the duties of his profession, and his absolute reliance upon the righteousness of his Redeemer; his attempting to adorn the doctrine of God his Saviour in all things, and yet acknowledging not unto me, but unto thy name be the praise.'

One of the best written essays is entitled the Burning Bush, in which the fertile genius, accurate observation, and warm piety of the author are fully displayed. We are tempted to extract a few sentences on account of their useful tendency. "The Christian's entanglements are hidden; they exist in the crevices of his heart, in the recesses of self-love, in social attractions, in closet duties, in publick ordinances; they are chased from practice, but retain the power to disturb the serenity of holiness, and damp the ardours of devotion." "The publicity of religious exercises in the present day renders the necessity of personal holiness and meditation peculiarly important: religious parties and religious conversation may easily be transformed into religious dissipation; the skill to arbitrate between distinctions in doctrine, differs essentially from lowliness of mind; the power to lead, from the grace to pursue. Moses was in a desert abstracted from the fascinations of society, when he thought it wise to turn aside from his