to die is gain." To produce this effect we should earnestly use every assistance: we should join prayer, and reading, and Christian intercourse with our meditation; we should think upon the character and employments of the blessed inhabitants of heaven; we should contrast eternal things with the vain pursuits and unsatisfactory enjoy ments of earth; we should raise as high as possible our estimate of the value of the human soul, and the price paid for its redemption; we should contemplate in all its terrors that "blackness of darkness," that everlasting destruction which awaits the impenitent sinner, in order that we may duly appreciate that mercy which provided an all-sufficient Ransom, and bought us with the invaluable price of the Redeemer's blood. From this subject we may derive the brief but important inference, of the awful condition of him who lives" without God in the world." If God be not in our meditations here, we have no scriptural reason to expect he will be our portion hereafter. The love of heaven and heavenly thoughts must commence upon earth; for dying in an unrenewed and unholy state, there is no reason whatever to hope that our meditation of God will be any thing but an awful sense of his presence as our offended Judge, and a tormenting remorse at having neglected to turn to him while the means of salvation were in our power. The happy contrast to this awful scene can neither be imagined nor described; for "sweet" indeed, and infinitely blessed, will be the eternal contemplations of him who has known God upon earth, and to whom heaven itself is but the consummation of these holy pleasures which even in the present world he had begun to value and enjoy. MISCELLANEOUS. To the Editor of the Christian Observer. A FRIEND, with whom I was lately conversing, remarked, that it seem ed rather singular, that, apparently, so little regard was given, either in the pulpit or in religious publications, to a discrimination or classification in any degree corresponding with the varieties of moral character that are every where to be found. Whether the remark be altogether just, and whether, if it be just, it deserves any discussion in the Christian Observer, I shall leave others to determine. I wish only to say so much on the subject as may give others an opportunity of investigating it more at large. All serious and judicious persons will admit, that one of the most useful and proper studies of mankind is man; and it is evident that we can become intimately ac ing familiarity, as far as possible, quainted with man, only by obtainwith all the different moral aspects under which he appears. General positions and comprehensive views may be just and pleasing; but in order to the beneficial study of mankind, we must descend to minute particulars and to the examination of separate characters; as, in order to become acquainted with the productions of nature, we must carefully explore the species and the individual. This statement being admitted, we may proceed to inquire whether such a view of the subject is sufficiently maintained and acted upon by those who undertake to instruct the world on the most serious and important subjects. General truth, I allow, is displayed in great abundance; an ample repast is provided, and laid out in decent order; but I fear that comparatively little attention is devoted to give each guest that which shall be most conducive to his spiritual health and welfare. It should, however, be considered that men are moral invalids: when therefore they come into the temple of wisdom, to sit down at her table, they should neither be sent away without a supply of aliment, nor be fed with that which is unfit for them, both of which evils naturally arise from that want of discrimina tion to which I allude. But to be a little more specific in my remarks; may I not ask, without being unreasonable, why those who are living regardless of religion, are generally addressed, both in books and sermons, under no other appellation than the vague term of sinners? Such a term is very easily used, and when properly understood, includes, I allow, the whole idea intended to be conveyed but would it not be useful frequently to devote a few sentences to the delineation of real characters, rather than to generalize in that vague kind of declamation which most men are eager to repel, and which none are very ready to admit, as applicable to themselves. There is a class of persons who are totally indifferent about religion; who care but little whether they attend public worship or not; who are utterly regardless about what they hear; but they may be tolerably moral in their lives, and may therefore see no propriety in including themselves under the general term "sinners." There is a class of people who, to the utter supineness and indifference of the former, add a vile and abandoned profligacy of character. They are the slaves of overt sin. To them drunkenness, swearing, sabbath-breaking, and similar vices are a mere sport. There is a class of persons who are very careful to attend public worship, because they think it their duty, if not really meritorious, to do so. They care but little about scriptural truth. Their lives, though they may be defiled with many occasional offences, are adorned also with many moral virtues. There is a class of persons, much resembling the former, whose morals are correct and their characters amiable: but they are strangers to the peculiar truths of religion. Not guilty of gross sins, and only enjoying the amusements and society of persons who are like themselves, they cannot suppose that any thing is wrong in their case. They are negative characters; they are without the palpable transgressions that mark the notorions offender, and they are without the palpable goodness that marks the character of the truly pious. Their great misfortune is, that they labour under a deplorable deficiency of several things necessary to constitute a true Christian. There is one class of philosophers (for so they wish themselves in this wise age to be accounted), who admit religion in all its orthodoxy; who allow the Fall of Man, the Atonement, and the necessity of Renovation; but admission is all. We may add to this class another, which is composed of those ephemeral sages who reject revelation, and adore, if indeed they adore at all, the god of the poet, of the metaphysician, and of the philosopher. There is a class among the great and opulent, who suppose that Christianity is desiged, almost wholly, for the poor and ignorant. They think it a mark of condescension in them to attend upon its ordinances: this, however, they submit to for the benefit of society; but they expect to be treated by their Creator as exempt cha racters. There is a class composed of those persons who are conscious that they are not what they ought to be. They see that religion is excellent. They flatter themselves that they shall be wise and good at a future day. They are procrastinators. There is a class composed of persons who in a certain manner understand and respond to all that they hear or read: but they labour under a sort of practical in ability to regard as they ought, what they still know and feel to be true and important. Thus they con tinue to live carelessly, and in a manner inconsistent with their better judgment, and their correct but feeble inclinations. There is a class of persons who respect religion, promote its interests, and put to shame many real Christians, by the unequivocal excellence of their moral conduct; but who yet afford many undeniable proofs that they are destitute of that truly spiritual knowledge and holy principle which are necessary to constitute us Christians at heart. So much may suffice at present, on the varieties of character that are very easily to be discovered among those who are living without religion. Perhaps I ought here to bring forward that interesting body of persons who are really thinking about their spiritual welfare; but, having not yet arrived at any thing that deserves the name of fixed and settled piety, might easily be divided into a variety of classes. It would be very interesting to contemplate those moral noviciates in all their preliminary stages. We should see, alternately, the wavering and the firmness of the human heart; the animation of hope, and the trepidations of fear; the wise reaping in joy the recompence of wisdom, and the inconsistent reaping in shame and regret the punishment of inconsistency. We should discover those who are quick to learn, bold to determine, decided in abandoning the world with all its pomps and vanities; and those who are dull, and slow, and hesi tating, and reluctant, and who quietly renounce one folly after another. Here we shall find the rash, the vehement, the inconsiderate, the enthusiastic, the uncharitable; and here also we shall find the timid, the cautious, the sober, and the gentle. Here are the fitful and the uniform; those who rapidly advance towards spiritual maturity, and those who make scarcely any apparent progress. But as I am attempting merely to throw out a few hints, I shall proceed no further with this part of the subject. Again; I shall not stop to inquire whether there be greater variety in the characters of those who do not, or of those who do, regard religion. I am inclined to think that the variety in each division is far greater than is generally supposed. Let us take a few illustrations: Of sound genuine Christians, those sterling and dignified characters who both understand and adorn their profession, it is not my design to speak. Their views are scriptural: their lives are holy; and though they have their errors and imperfections, yet in the general tenour of their conduct, they are walking with God. It is to be lamented that this class is com posed of a comparatively small number. They who rightly blend together truth, principle, and praetice; who are wise without being cold, alive to divine things, without being morbid; and zealous, without being heedless and intemperate; are, it is to be feared, too few in any congregation. There is a class of persons who have religion and passion, grace and nature, so mingled in their constitution, that they are a mystery to themselves, and to all around them. Their moral character is composed of a chaotic mixture of heterogeneous elements. They live amidst fluctuation and perplexity. There is a class of persons who go far in religious truth, ac cording to their favourite system. Orthodoxy is every thing with them;-but they forget the charity, humility, meekness, patience, submission, as also many active duties, of the real Christian. There is a class of persons who have felt more or less of religious impressions from their earliest years; - but who have often fallen into grievous sins, whose corruptions are yet strong and too often victorious, and who cannot settle in that consistent course of piety, without which a feeling conscience can never be properly at peace. There is a class of persons who are religious, but who do not separate themselves from the world so widely as becomes their cha racter. There is a class of persons who, after long familiarity with divine things, find themselves in a sort of solemn darkness. They read, and hear, and pray: but they are not happy and alive in religion as they would wish to be. There is a class of persons who receive many right tenets in religion, but who retain also many errors, and in whose apprehensions much defect respecting the cardinal points of the Gospel is very perceptible. Their life is correct: but yet they do not exhibit many of the peculiar excellences of the Christian character. Why should I mention the lukewarm, the stationary, the garrulous, the worldly, the indulgent, the latitudinarian, the feeble Christian? These are populous classes in all the walks of rational exist ence. Where, I might also ask, shall I put the class of persons who, descended from pious parents, or favoured with a religious education, know, esteem, and do something like profess religion? Who condemn folly, and love the folly they condemn who value religion, and neglect the thing they value. But I fear these remarks are becoming too prolix: it is time to bring them to a close. To a man of reflection and intelligence the world continually appears a mysterious and perplexing scene. A common observer may suppose that all is known at once, and that every thing may be said in a few sweeping sentences. But a wise man sees around him an exhaustless variety; different moral elements united in all possible combinations. Hence he learns to think, and feel, and speak respecting man, with deliberation and modesty, and, pitying the rashness of those whose judgment cannot keep pace with their zeal, sees the propriety of leaving much to the Judge of alt men, who alone can discern the heart. My ideas of actually existing characters may, perhaps, startle some, and appear strange to others: but I would ask the wisest, if I wished to make him feel his ignorance, How much do we know of the world? I am of opinion that all real characters ought to be openly described with fidelity, skill, and judgment. The mere disciple of a system may attend to such a subject with impatience: but we must take the world as it is, and men as they are; and if we mean to do good, we must not merely sit down with the feelings of self-congratulation on our own proud eminence, even though it should be gilded with the light of truth; but must humbly descend into the vale among the rude and low-thoughted myriads of mankind; we must patiently and firmly hold the mirror to every individual, and must say with gentleness and af fection, "Mortal, behold thy self." Uniformity in religion is most truly desirable. Our labours ought to be directed to the promotion of the "unity of the faith:" and surely this can never be done better than by making men see themselves; that, instructed in what they ought to be, they may be earnest in seeking to correct their errors and supply their defects. The difficulty that attends the task to which this paper relates, is unquestionable and it may be admitted, that in unskilful hands much evil might ensue from an inadequate or wrong attempt at its performance. In fact, no one who is not deeply conversant with three important volumes-the Bible, the human heart, and the world-can ever hope to acquit himself in any respect, as a sound and able teacher of mankind, in moral and religious truth. I leave it, however, to persons of wisdom and experience to reflect on the subject as they judge proper. I only give it as a private opinion, that if statements of sacred truth were made with greater reference to real characters, the interests of true religion would be considerably promoted. The paragraphs of the preacher, and the pages of the author would be so many pictures in which different individuals would recognize their own peculiar features, and, consequently, instruction would make and leave such powerful and lasting impressions on the mind, as might lead to the most beneficial results.. 'PENSATOR. will soon dissipate, and the edifice will fall upon the head of its deluded builders." Now in considering that the British Critic professes to be a Christian and a Church-of-England work, I would inquire, and I do it with unfeigned sorrow, whether a real, earnest, and ardent love of God breathes in such sentiments; or whether pride and bigotry do not pervade and deform the whole passage? It cannot fail to strike the. most inattentive reader, that all the Missionary Societies established in this kingdom are the object of this writer's scorn and derision. His censures are levelled with such intemperate zeal, that friends and foes are equally involved in one. universal clause of ban and anathema, and are loaded indiscriminately with the opprobrium of promoting "visionary schemes of fanaticism." No exception is made in favour of the Society for promoting Christian Knowledge, much less in favour of the Church Missionary Society. All are alike condemned as incapable of producing permanent good. It is frequently difficult to realize in practice that which is excellent in theory: it is sometimes impossible to controul all the contingent events which are requisite for carrying ingenious speculations into successful execution; but that, which has been already accomplished, it is senseless to controvert. It may be undervalued; it may be distorted by misrepresentation; it may be made the object of scorn for a season; but facts are too stubborn to bend to the wishes of those who dislike them, or to lose their effect upon the mind of a candid inquirer by passing through the medium of bigotry and prejudice. If the British Critic will not condescend to read the Reports of the Society for promoting Christian Knowledge, or, reading, is disposed to reproach the Society with pursuing "visionary schemes of fanaticism," it is scarcely to be expected that the Reports of the Churek |