3. Paul's rapture persuades us of the existence of Paradise as the receptacle of the souls of believers.

Let us not undervalue what is partial only. The bliss of the intermediate state is not impaired, but enlivened by expectation. It appears imperfect only when compared with the future; but, when compared with the past--how bright; how transcendent! Think of the vivid representations of Paradise afforded in scripture, its radiant thrones, its amaranthine crowns, its golden harps, its white robes, its day without night, its bliss without alloy, its enraptured and entranced society; think of its rivers of pleasure, its trees of life, its immortal songs and ravishing melodies, perpetually floating through the whole region. Does it now excite surprise that Paul once admitted within its precincts, longed to be there again? Whither do his writings bespeak his mind to be continually soaring, but to those happy scenes he had once briefly witnessed,—that immortal and celestial region in which he had once been momentarily blessed. Thither his soul was frequently borne by a strong tide of rapturous affection, counteracted only by a sense of duty, a wish to augment the multitude of the blessed, and a desire to glorify Christ by swelling the triumphs and trophies of his cross. Happy strife of holy motives! enviable" strait betwixt two," to stay or to depart, in which he was so often placed! Seraphic love said, "Desire to depart and be with Christ;" but Christian zeal said, To remain in the flesh is more profitable to the church and the souls of men.

You see in him nothing of that clinging to this life which characterized former saints. No prayer like Hezekiah's for the retrograde movement of the shadow on the dial; no piteous cry like David's, “O spare me a little ;-remember how short my time is." You mark in him none of those timid shrinkings from death that have sometimes seized individuals of eminent piety under the same dispensation of religion as himself-no " shivering on the brink, afraid to launch away." No; his difficulty was to be reconciled to the self-denial which duty and zeal imposed,-to keep under proper restraint the desire for departure. "O that blest world, that I have seen!" he was ready to say, "when shall I again hail it as bursting on my ravished sight! In comparison of it, what is there here to enhance or fix my affections? Thrones of princes, crowns of honours, applauses of nations, could I enjoy them all, free from the alloys of bodily pain, of ungrateful friends, of reproaching scoffing enemies!-how insignificant to the prize I grasp at, and have actually seen!" And mark, when he saw himself on the point of obtaining it, though a bloody death intervened and spread itself before his eyes, how he exulted and held himself forward!ˆ « I am ready to be offered up, and the time of my departure is at hand." No stranger quitting a foreign shore, ever beheld with greater ecstacy the vessel in which he was embarked weighing anchor, and the favourable breeze beginning to fill her sails, than Paul did the signs of his approaching dissolution.

My brethren, did this paradise remain for Paul alone? Does not the Apocalypse, that affords such transporting glimpses of its blessed

ness, warrant all dying believers in Jesus to expect an instantaneous admission to its bowers? They have a right to the tree of life, and to enter through the gates into the city." We familiarize ourselves too little with even the indistinct glimpses of it which we are permitted here to enjoy. We weigh too little the proofs of the immediate entrance upon it of all who die in the Lord, whosoever they may be, whenever, or in whatever bodily circumstances, they make their exit from this world. Hence our fond attachment to life, our reluctance to quit this world. It cannot be otherwise, while death bounds our prospect, and his deep shades, settling upon our visions of the future, are unrelieved by the scenes beyond, so divinely grand, so surpassingly rapturous! O the immortal temple of my God-the exalted throne of the Eternal and the Lamb! O ye blessed spirits, angels, and company of the saints! O the immortal joys and ennobling visions of the divine glory, Father, Son, and Spirit! Why am I so backward to attain such benedictions, to enter on the fruition of such delights! Does the summons come? What shall detain me! Not the polluted and short-lived pleasures of this world-their attractions have long since become powerless to my heart. Not innocent delights; not duty; not religious ordinances, heavenly and heaven-like though they be; not dear friends and tender relatives-they are all shadows here, but death conducts me to the substance: they may be drops of joy, but I desire the fountain; they may be streams, but I seek the ocean. I go to the third heaven; I depart to be with Christ in paradise which is far better.' pp. 93-96.

Discourse VIII., on the Divine Superintendence of Human Affairs', deserves to be pointed out to especial notice, as of a very instructive character; as also the following one, on a kindred subject, admirably treated, which may serve as a sequel to the former. We pass them by, to notice more particularly a very judicious discourse on the Unpardonable Sin.' After endeavouring to remove some mistakes respecting this subject, the Author proceeds to define the peculiar character of the irremissible blasphemy, and to guard against the remotest approaches to every sin of the same awful species. He then very properly adverts to the unwarrantable and fanatical pretensions to miraculous gifts made in modern times, and renewed in the present day, and which he shews to bear four characteristics disagreeing with Christianity. The remarks which follow, are peculiarly deserving of serious attention.

2. As Christians, the subject calls upon us to use all our efforts in the promotion of that religion, which is the offspring of the blessed Spirit. The times which are rolling over us, call more than ordinarily for such exertions. If some are burlesquing religion by extravagant fancies, others are labouring to supersede it, and to form society, and improve mankind, without it. They designedly overlook it, and wish to persuade us that the seeds of melioration are in ourselves.

Of the two perversions, the latter perhaps is more dangerous, as being more insidious: the miner is always to be dreaded more than the

open assailant. Of the extraordinary efforts made in this day for the wide diffusion of knowledge, all are aware. Publications issue forth from the press, respectable for the topics on which they treat as well as the ability with which they are executed, and surprisingly cheap. They are marked, however, by a studied avoidance of religion. Not, it is supposed, with any sinister designs against it, on the part of their supporters, but rather, perhaps, with the mere intention of avoiding debateable ground, and of making their productions palateable to all. The effect, however, if not guarded against must be most extensively deleterious. It is liable to displace religion by a side wind-it is supplying, in science and general knowledge, a succedaneum for it. The ground becomes thus pre-occupied, the cravings of the mental appetite are met in every direction, and all the brief spaces of leisure, commanded by thousands, filled up.

Let Christians beware of this aspect of the times, and become assiduous in counteracting, by diligence in their appropriate province, the tendency of this temper of the age. What is knowledge or education, if religion be not grafted upon it? A mighty instrument, capable of being turned to as much mischief, as it is to good in connexion with religion. And who are to produce this connexion but Christians, by supporting Sabbath schools, Christian instruction societies, the distribution of religious tracts, and the circulation of the scriptures, as well as other religious publications? Let them unite also in maintaining the public ministry of the Word, in multiplying the places for its exercise, and in supporting the "Schools of the Prophets." Thus religion and literature, going hand in hand, both will be mutually advantaged and increased.

In the advances of knowledge we can see nothing to fear, nothing but what is exhilarating and encouraging, provided the efforts to spread religion be made with corresponding ardour. It will be the reproach of Christians, if the advocates of any other knowledge outstrip them in their career for its advancement. All classes of Christians should be here associated, as those of society in the other department. Then, while "many run to and fro, and knowledge is multiplied," piety and the fear of the Lord will share in the progression. Learning and knowledge, of the best kind, will soon be the stability of the times. To have contributed to the prevention of what would oppose it, and the promotion of this good will present a rescue of our best energies and abilities from the influence of sloth, the cravings of self-indulgence, and the calls of the world, that will be most refreshing to the contemplation at the close of life, endure after life, and flourish in its effects in the eternal world.

But O! that the efforts thus to dispense the forms of religious knowledge, the materials of Christian piety, may be accompanied and followed by earnest supplications for the necessary influence of that Divine Agent to give them effect, whose offices and character have been brought before us! It is fruitless to pray for his working where the materials for it have not been supplied, and equally fruitless to supply them, if his agency be not implored, and obtained. The husbandman sows his seed, he repeats his efforts, he renews his labours again and again. How does he now watch the appearance of the sky

how does he hail the sunny ray, the circulating breeze, the refreshing moisture! Ah, Spirit of the living God! the influences analogous to these on the spiritual seed in the moral soil, thou alone canst impart. Withhold them not. Be not driven from our world, by the baseness of some, the indifference of others, the supineness of thine own recipients; and suspend no longer the energy that, by quickening our prayers, shall draw down upon the earth, in all directions, the refreshing showers of grace. None shall then despise thee; none shall then question thy divine agency. The blossoms of spring, the fruits of summer, will not more sensibly attest the presence and power of the great luminary, than thy presence will be attested in the prevailing spirituality, the budding virtues, and blooming graces, of a regenerated world.' pp. 230-234.

We must here close our extracts, but would recommend to the reader the discourse on the worshipping service required of 'Christians,' as containing much valuable and seasonable admonition in reference to the observance of the Sabbath and the true spirit of worship. Nor can we forbear to notice the last in the volume, as at once characteristic and striking. It is entitled, The five points of Christian Charity.' These five points, not of controversy, but of agreement, this quinquarticular bond of peace, the Preacher finds in Eph. iv. 4.-6.

'What,' he asks, has the celebrated controversy upon the "five points ;"-" predestination, original sin, particular redemption, effectual calling, and final perseverance," ever done for the church? There is not one of them on which the whole church is yet agreed. What a waste of time have they occasioned, and to what unguarded expressions have they led? What unguarded expressions for instance on Predestination? Seen in the Scripture, surrounded with motives to holiness, it is a doctrine full of comfort to the godly; seen in the writings of controversialists, surrounded with metaphysical difficulties, and accompanied with the human appendage of Reprobation, what a stumbling-block has it been, both to the sincere and the perverse!

But, here are the five points that should absorb us.

We should fix all the energy of the soul upon these; we should steep the thoughts in them; and the result would be increasing conformity to the Almighty. It is probably by the predominance of these things in human regard, that that state of things will be chiefly brought about, which is described by "holiness to the Lord" being written upon the " vessels of the sanctuary, and upon the bells of the horses." pp. 364, 365.

We wish that Mr. Leifchild had cancelled one expression, 'cursed be the spirit of controversy.' He should leave imprecation to Mr. Irving, and bless, but curse not.' Besides, if to contend earnestly for the faith be a duty, controversy is not to be deprecated, nor the spirit of controversy, if it be the spirit in which it ought to be conducted. It is not by controversy, but by intole rance and imposition, that charity is outraged. For there is to be considered, as to the Church,' says a Roman Catholic, who

was yet a true Catholic*, ' the Head and the Body. From the Head, there is no departure, but by doctrine disagreeable to 'Christ the head. From the Body, there is no departure by diversity of rites and opinions, but only by the defect of 'charity.

Art. VI. Pictures of Private Life. By Sarah Stickney. 12mo. pp. 348. London, 1833.

A VOLUME of tales from the pen of a fair Quaker would, some years ago, have been a curiosity; but the followers of Penn are no longer penned within the rigid rules which once divided them from the rich fields of literature. A Quaker poet is no longer a phenomenon. Instead of a rare meteor, we have seen an aurora borealis' illuminating this quarter of society. Nevertheless, fiction is so decidedly at variance with the sentiments of this truth-loving and literal people, that Sarah Stickney has felt it incumbent upon her, as a member of the religious Society of Friends, to prefix an Apology to these tales. 'I would not,' she says, willingly oppose the peculiarities of many whom I regard 'with gratitude, esteem, and admiration, without offering in my own vindication, some remarks upon the nature of fiction in general.'

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Here apology is briefly, that fiction may be subservient to the purposes of moral instruction; a position which is certainly incontrovertible. Parables are fictions; the Pilgrim's Progress is a fiction; Robinson Crusoe, though founded on fact, is a romance. A production may be fictitious, which is not false. There is no falsehood in fiction, except when it misrepresents nature and fact. All this must be admitted; and it supplies a satisfactory answer to the conscientious objection against fiction, founded on the erroneous notion of its intrinsic unlawfulness as involving untruth. Still, the main objections against what are called moral tales, are not met by this apology. The question is not, whether fiction in the abstract is a legitimate vehicle of moral instruction, but whether such fictions are, or are not, of a beneficial tendency.

We have felt it right to say thus much; not that we think the present volume stands in need of an apology, but because the apology confounds, under the denomination of fiction, works of a very diverse character and tendency. Miss Stickney has professedly composed these tales for those who would reject instruction in a weightier form, whose pursuit is pleasure, their food 6 excitement.'

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* Cassander, cited by Howe.