Iniquity, indeed, it was; and iniquity, which finds its appropriate region in a world where grace wages no warfare, and gains no victories.-Alarm in Zion.

WORLDLY POLICY IN THE CHURCHES.

Ir is a question of vital interest to the souls of men, and one in which all the disciples of Christ must feel the deepest concern, Why is it that religion, at present, appears to be making little or no progress in our world? It is the sad complaint of every section of the Christian church, that the cause of the Redeemer is not in a prosperous state. We may well ask, if religion be in a languishing state, Is there not a cause ? Should we not also seek for the hindrance, the Achan in the camp, and remove it out of the way? The Gospel of Christ is the same, the Spirit, and the promise of his life-giving influence are the same now as in any former period. Then why not those glorious triumphs of grace now, which followed the preaching of the word in apostolic times, in the days of Luther and Melancthon, or when Wesley and Whitefield laboured?

Many reasons have been assigned for the want of success; but passing by all others, I present, to the prayerful consideration of the reader, ONE reason which affects the best interests of men, and damages the cause of truth and righteousness; I refer to that worldly policy which sheds a fatal influence on all our ecclesiastical affairs. Like the touch of the torpedo, it deadens every thing with which it comes in contact. All persons who are acquainted with the proceedings of our churches, must be blind indeed if they cannot perceive the insidious and destructive evil progressing to the most fearful extent. The exposure may offend some and give pain to others, but better cauterize the wound than suffer the life to be lost.

Worldly policy may oftentimes be seen acting in the appointment of church officers, the admission and subsequent retention of communicants, or church members. Frequently men are chosen to fill high and most responsible situations in the church of Christ, not because of their sterling piety, or their long established experience, but because. of their respectability, wealth, talents, or influence. What can be expected when such an individual is selected? He feels the consequence put upon him, and, as it often occurs," he lords it over God's heritage." Such a man is placed in a position altogether unfitted for him. may be in good repute with the world, but that which is highly esteemed among men, is an abomination in the sight of God." may be able to manage with skill and dexterity the affairs of a secular institution, but the church of the living God is too sacred for the touch of his unsanctified interference.

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Piety and experience ought to be regarded as indispensable qualifications for office in the church, and where these are wanting nothing else should be taken as a substitute. The men who being destitute of those qualifications are put into office, are not so much to blame as

the policy which admits them to office, and retains them in office when their spirit and character are manifest. It will however be urged, if you exclude such persons from office, you will not only displease them, but offend all their family connexions, and perhaps drive them away from the place of worship. Be it so, if that must be the result; duty is ours, consequences may be left to God. Paul was not afraid to expose and reprove Demas, who loved the present world; nor John, Diotrophes, who loved to have the pre-eminence. It is a truth plainly set forth in Scripture, that God in the prosecution of his designs employs human agency, but his agents are those of his own choosing, and none but his faithful servants have any good reason to expect a blessing upon the work of their hands. We cannot reasonably expect that God will bless the proceedings of those who act from such unworthy motives as are dictated by worldly policy. "The wisdom of this world is foolishness with God."

Worldly policy is oftentimes injuriously manifested in the admission and retention of church members. It is evident that if the members of churches are influenced by a right spirit, and actuated by scriptural principles, they will appear by their holy conduct as "the lights of the world," and the salt of the earth;" as God-fearing men distinguished for piety, knowledge and experience, they will feel their deep obligation to God, and act for his glory. But are all the members of our churches such? Are they even so in profession? Is it not a lamentable fact, that some of them afford no evidence whatever of a change of heart? In their spirit, calling, and conduct some of them furnish no proof of having the fear of God before their eyes, or the love of Christ in their souls. Are not many such persons retained in Christian fellowship because of the influence they possess, or the relation in which they stand to other members noted for their sterling worth and active usefulness?

Scripture principle forbids such unholy union, and would at once separate them, but worldly policy bears with them and encourages them in their false position, and thereby pollutes the sanctuary of the Most High. Brethren, should it be so? We ask you faithfully and with deep emotion, ought this state of things to continue? The church, to be effective in enlightening and saving a lost world, must not only exhibit truth but must possess purity. This object can only be attained by seeing that members walk consistently in faith and holiness, and that those who do not are excluded, whatever be their number, respectability, or standing in the world. When this is accomplished, then shall the church shine forth, "fair as the moon, clear as the sun, and terrible as an army with banners."

T. G.

REFORMATION.

If we desire a true reformation, as some would be thought to do, let us begin here in reforming our hearts and lives, in keeping Christ's commandments. All outward forms and models of reformation, though they be never so good in their kind, yet they are of little worth to us without this inward reformation of the heart.

Cudworth.

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REVIEWS AND LITERARY NOTICES.

THE PHILOSOPHY OF A FUTURE STATE. By THOMAS DICK, LL.D., Author of the Christian Philosopher, &c. 12mo. 303 pp. WILLIAM COLLINS.

UNQUESTIONABLY, the relation which man sustains to the future is a topic of surpassing importance. How momentous the enquiries, is man mortal or immortal? will his consciousness terminate when his body ceases to breathe, or will he continue to be a subject of enjoyment or suffering for ever? Admitting him to be immortal, what will be the probable mode of his future existence, and the nature of his employments? In the consideration of these all important questions, the volume now before us is admirably adapted to afford highly valuable

assistance.

After having justly represented the importance of the enquiry, as to man's possessing a future state of existence, and the folly of the indifference which prevails on this topic, the author adduces what he designates as "Proofs of a future state from the light of nature." We do not like the phrase "the light of nature," but no doubt it was adopted by the author as a convenient conventional description of the arguments to which he intended it to apply. We think, however, that it would have been more appropriate phraseology to have described them as, "proofs deducible from the moral nature and condition of man."

The first proof adduced by Dr. Dick he states in the following words. "It forms a presumptive proof of the immortality of man, that this doctrine has obtained universal belief among all nations, and in every period of time." We are of opinion that here more is asserted than is capable of proof, and than is consistent with truth. Not unfrequently has it been urged by those who have descanted on the advantages con ferred by the Holy Scriptures, that they have made known to mankind the doctrine of man's immortality; that although some of the heathen had imperfect notions of this doctrine, it has been regarded by many as a doubtful speculation, by some has been absolutely denied, and others have had no conception of this important truth. If it were true that "this doctrine has obtained universal belief among all nations, and in every period of time," it would be most unwise to attempt to adduce laboured argumentation in its defence; as it must be truly superfluous to attempt to prove that which is universally believed. The impropriety of the terms of the proposition to which we are referring is demonstrated by a subsequent statement made by Dr. Dick. He says, "it must indeed be admitted, that individuals have appeared in every age, who have endeavoured to call in question, or to deny, this fundamental truth." It is not then true, as previously affirmed," that this doctrine has obtained universal belief among all nations, and in every period of time." We have made the preceding remarks for the purpose of showing how important it is for those who attempt argumentatively to defend the truth, to be careful as to the terms they employ in constructing the propositions which they advance. The doctrine of the

soul's immortality has not been universally believed, by even the Jews, for the Sadducees denied the existence of angels and spirits. All that can be truly affirmed on this topic is, that many of the heathen have declared their belief in the doctrine of man's immortality, and of a future state of retribution.

Although we have demurred to the terms in which Dr. Dick has stated the first argument adduced by him in support of the doctrine of a future state, we confess that the talent which he displays in the subsequent arguments commands our admiration. With consummate ability he deduces conclusive arguments, in support of the doctrine, from, the desire in man of future existence; the intellectual faculties of man; his desire for knowledge; the progress of the mind; the unlimited range for the human faculties in the immensity of space and duration; the moral powers of man; the workings of apprehension and remorse; the disordered state of the moral world, as contrasted with the order of the material universe; the present unequal distribution of rewards and punishments; the absurdity of supposing that the mind of man will not be as durable as mere material substances; and the gloomy considerations and absurd consequences involved in the denial of a future state.

The "Proofs of a future state from Divine Revelation " are then brought under consideration. These are followed by highly talented disquisitions on The connection of science with a future state; the aids which the discoveries of science afford for enabling us to form a conception of the perpetual improvement of the celestial inhabitants in knowledge and felicity; and the moral qualifications requisite to the enjoyment of the felicity of the future world."

Many of the topics discussed are illustrated by numerous instructive, well selected examples from history, mental philosophy, the mathematical and physical sciences, and the reasoning is clear and convincing. We shall enrich our pages with a quotation, from which our readers may derive an accurate idea of the character of the work. subject of the following extract is the

THRONE OF GOD.

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The

The Scriptures frequently refer to a particular place, circumstance, or manifestation, termed the throne of God; as in the following passages: "Heaven is my throne, and the earth is my footstool." "The Lord hath prepared his throne in the heavens." "A glorious high throne, from the beginning, is the place of thy sanctuary." "Therefore are they before the throne of God, and serve him day and night in his temple." Blessing, and honour, and glory, and power, be unto him that sits upon the throne." These, and similar expressions and representations, must be considered either as merely metaphorical, or as referring to some particular region of the universe, where the Divine glory is reflected, in some peculiarly magnificent manner, from material objects, and where the manifestations of the Divine character are most illustriously displayed. If there be a reference to the splendour and magnitude of a particular portion of creation, there is an astronomical idea, which may help us to form some conception of this "glorious high throne,' which is the peculiar residence of the Eternal. It is now considered by astronomers as highly probable, if not certain, from late observations, from the nature of gravitation, and other circumstances, that all the systems of the

universe revolve round one common centre; and that this centre may bear as great a proportion, in point of magnitude, to the universal assemblage of systems, as the sun does to his surrounding planets. And, since our sun is five hundred times larger than the earth, and all the other planets and their satellites taken together; on the same scale, such a central body would be five hundred times larger than all the systems and worlds in the universe. Here, then, may be a vast universe of itself; an example of material creation, exceeding all the rest in magnitude and splendour, and in which are blended the glories of every other system If this is in reality the case, it may, with the most emphatic propriety, be termed the throne of God.

This is the most sublime and magnificent idea that can possibly enter into the mind of man. We feel oppressed and overwhelmed in endeavouring to form even a faint representation of it. But however much it may overpower our feeble conceptions, we ought not to revolt at the idea of so glorious an extension of the works of God; since nothing less magnificent seems suitable to a Being of infinite perfections. This grand central body may be considered as the Capital of the universe. From this glorious centre embassies may be occasionally despatched to all surrounding worlds, in every region of space. Here, too, deputations from all the different provinces of creation may occasionally assemble, and the inhabitants of different worlds mingle with each other, and learn the grand outlines of those physical operations and moral transactions which have taken place in their respective spheres. Here may be exhibited, to the view of unnumbered multitudes, objects of sublimity and glory which are nowhere else to be found within the wide extent of creation. Here intelligences of the highest order, who have attained the most sublime heights of knowledge and virtue, may form the principal part of the population of this magnificent region. Here the glorified body of the Redeemer may have taken its principal station, as "the head of all principalities and powers and here, likewise, Enoch and Elijah may reside, in the mean time, in order to learn the history of the magnificent plans and operations of Deity, that they may be enabled to communicate intelligence respecting them to their brethren of the race of Adam, when they shall again mingle with them in the world allotted for their abode after the general resurrection. Here the grandeur of the Deity, the glory of his physical and moral perfections, and the immensity of his empire, may strike the mind with more bright effulgence, and excite more elevated emotions of admiration and rapture, than in any other province of universal nature. In fine, this vast and splendid central universe may constitute that august mansion_referred to in the Scripture, under the designation of the third heavens, the throne of the Eternal, the heaven of heavens, the high and holy place, and the light that is inaccessible and full of glory.

Within the limits of the last 150 years, it has been found that the principal fixed stars have a certain apparent motion, which is nearly uniform and regular, and is quite perceptible in the course of thirty or forty years. The star Arcturus, for example, has been observed to move three minutes and three seconds in the course of seventy-eight years. Most of the stars have moved toward the south. The stars in the northern quarter of the heavens seem to widen their relative positions, while those in the southern appear to contract their distances. These motions seem evidently to indicate that the earth, and all the other bodies of the solar system, are moving in a direction from the stars, in the southern part of the sky, toward those in the northern. Dr. Herschel thinks that a comparison of the changes now alluded to indicates a motion of our sun with his attending planets towards the constellation Hercules. This progressive movement, which our system makes in absolute space, is justly supposed to be a portion of that curve which the sun describes around the centre of that nebula to which he belongs; and that all the other stars belonging to the same nebula describe similar curves. And