occupations of life, and brought into close communion with each other, so that the apprehensions of one shall find support in the fears of another, and the small voice of personal accusation shall grow loud as it rises from many breasts, till the cry of despair is heard through a village; can we wonder at the effects produced, and when these effects are thus explicable on the principles of human character and conduct, may we not justly question the reality of that spiritual influence to which they are ascribed, and which is supposed to excuse and consecrate them.

We

The question then returns upon us, how is a general revival of practical religion to be produced. We have said that indifference to religion, arises from that constitution of things, by which our thoughts are necessarily confined to our earthly condition. shall then promote the object in view by the use of all those means, which are adapted to draw us away from the things around us, and lead us to the contemplation of another world, and the truths connected with it. Men must be made sensible that they are immortal and accountable beings, that they are the creatures of God, and constantly under his inspection. The relations thus established, must be presented to them in all their force, till they feel their importance. The true nature of the present life, its connexion with another, and the character of the future state as it is revealed in scripture, must be depicted in strong and glowing colours, and man be made ever to view himself as the child of God and the heir of immortality. The imperfection of every thing earthly should be declared, its frail and transient being, the unsatisfying nature of this world's pleasures, and the cares and vexations which attend this world's honours and riches. And as these are trite subjects, which we have already said, will be heard with little interest from their frequent repetition, they must receive all the assistance which can be derived from eloquence and study. They must be presented under new lights, in new connexions, and with various applications. They should not be stated as if they were school-boy themes, but with the earnestness and solemnity which a messenger directly commissioned from heaven to announce them, would feel. Lessons of admonition to the living should be taken from the past and the present, the dying and the dead. Nature should furnish forth her exhaustless store of evidence and sanction to the declarations of revelation, and men be forced to listen to the accents of mercy calling them to eternal life. The plain and simple truths of christianity should be urged. They are the most important, and interesting truths that man can know, and on these only can be founded a hope of consistent and persevering virtue. Putting aside what is of less importance, we must declare and reiterate

these, and teach men that they are not abstract speculations, but the living voice of nature and of God, in which they are deeply and eternally interested.

2. The minds of men should be enlightened, that they may understand the proof, the nature, and the importance of the truths which we seek to impress on them. The views which most persons have on religious subjects are very indefinite, founded on some indistinct ideas of the perfections and government of God, and the purpose of his revelation. Of the true character of the Being whom they worship and the religion which they profess they are ignorant. Their prejudices are strong in favour of certain modes of speech, and they talk about religion as about the most common matters of life, without a feeling of its sacred character. They have erroneous conceptions concerning many articles of religious belief, and in so far as truth is better adapted than falsehood to produce practical goodness, in the same degree should we seek to correct such erroneous conceptions. The great truths of the gospel are often prevented from producing their fult effect by their union with the corrupt inventions of men. In proportion then as the community is enlightened in regard to religious truth, we may expect that it will improve in religious practice. An opportunity for effecting much good is here offered in the education of the young. By giving them right views of religion, we are laying the foundation of virtuous lives; by enabling them clearly to understand the sanctions and object and spirit of christianity, we are furnishing them with armour against the temptations of the world. But great caution is necessary to guard against the third cause of religious indifference which was mentioned, the influence of theological controversy. In explaining the truths of revelation, they should not be treated as subjects of speculation, but as the motives and rules of conduct. There is no need of introducing the tone of controversy into every statement of the doctrines of christianity. It is much better with the larger portion of society, those who are obliged to take their opinions in a great measure on trust, to state what we believe calmly and as undoubted truth, than to enter into discussions and arguments that can only puzzle and unsettle the religious notions of many, and make them look with doubt on all that they once believed, the true as well as the false. But the spirit of free enquiry is so diffused with us, that the duty of those who direct public sentiment is to regulate rather than to excite it. An attention to the spirit and precepts of the gospel should be most sacredly preserved. Every thing should be made to have a practical bearing, and men be led to view every point and circumstance of faith as affecting their eternal destiny by its influence New Series-Vol. V.

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on their present conduct, and in this way only. What is now a obstacle to the progress of practical religion, may thus be made a powerful auxiliary, and the relation of every doctrine to morality and piety will be associated in the minds of men with their specu

lative views of its truth.

sures.

3. Another most important means of elevating the religious character of the community, is the example of those who are truly desirous to promote this end. Christianity is never more attractive than when seen in active life, walking among men, dwelling with them, and attending them in all their engagements and pleaThe life of Jesus is the best recommendation of his doctrine. The eloquence of living well is the most persuasive oratory. It is understood and felt by all classes of people, and it is constantly acting upon them, without ever intruding itself or demanding their attention. The holy influence of christian principles on the conduct, calming the turbulence of passion, giving strength in trial, and consolation in sorrow, shedding a brightness over the prospects, and imparting a warmth to all the charities of social life, is an argument that reaches the heart of every one. It stops not at the understanding to be weighed, but is received and acknowledged by all the worthy feelings of our nature. This influence must be manifested in word and conversation, in temper and spirit, in doing and in suffering,in social intercourse and in public employment, in the remembrance and in the forgetfulness of our own interests. A very important moral benefit will result from this, not merely by winning men to virtue, but by removing an idea which is too common, that religion is an occasional thing, to be confined to certain places and times, but too sacred or too gloomy to be introduced into the common relations and duties of life. The true christian should strive to correct this impression by presenting his religion in its most amiable form, by showing how it may be made to mingle with all the enjoyments that we possess,and all the hopes that we cherish, being our companion and friend in the tumult of the world as well as in the seclusion of home, in the social circle as well as in the house of God.

We do not look for an immediate revival of religion throughout the community. The progress of truth must be gradual. There will not be a simultaneous awakening to holiness, but the good work of regeneration will go on slowly though surely. Still much may be done in our day towards establishing the empire of religion over the hearts and lives of men. We may transmit to the next generation a much higher sense of moral obligation, we may impress the stamp of religion more deeply on public institutions and manners, we may send down the authority of a good example, and those who follow us may be induced by the

fight that we shed upon the path of duty, to press after us towards christian perfection. In this moral renovation, in this revival of the purity and holiness of the gospel, the clergy must be the active and efficient instruments. On them depends in a great degree, the state of religion among the people. Circumstances independent of them may hasten or retard the cause of christian truth and holiness, but to them are committed the keys of the kingdom of heaven, and when they enter the sacred office, they take upon themselves the most solemn duties. Let them look

well to their charge.

'When nations are to perish in their sins,

"Tis in the church the leprosy begins.'

The demand is for serious and earnest preaching. There may be a false taste prevailing to a degree, which can only be satisfied with pretty writing and elegant thoughts, but there is a love of truth among the great body of the people, that is gratified by what is sound and valuable in sentiment and language. Truth should never be exchanged for ornament, nor made the mere censer in which the incense of flattery may be offered up to the public. The pulpit is not the place for intellectual philosophy or cold moral science to descant. Sin and holiness are more godly words than virtue and vice. They sound more solemnly, if they mean nothing more. Plain, practical preaching is the duty of the christian minister. Honest and serious expostulation, and warning and entreaty belong to him. Zeal and sincerity should be apparent in every sentence and every gesture. He should speak as standing between God and man, not only himself the disciple of Jesus Christ, but his successor in the high office of instructing mankind. Truth and earnestness will not fail of effecting their object. If the ministers of religion will be faithful and untiring in their duties, they will see a rich harvest of reward springing up in this life. Set forth the solemn truths of revelation; speak of the omniscience and holiness of God, the consequences of sin here and hereafter; declare the everlasting distinctions between virtue and vice, that misery is the portion and partner of wickedness; point out the connexion between this and a future life, the intimate dependence of the one upon the other, the relations which every action and word and thought has to enduring results; tell men that they are immortal, that the soul within them is to live forever; direct their view along the endless tract of ages before them; shew them the nature of the immortal principle in their breasts, that it is capable of continual and eternal progress in knowledge and virtue; carry them into the glories of the invisible world, and say to them that when the ma

terial universe has passed away, they shall remain, and that while God and eternity continue, they will exist, and when inoumerable ages shall have rolled on, and they shall have advanced through immeasurable degrees of improvement, eternity and perfection will still be before them. Press these truths upon them with sincerity and fervour, and men will listen to you; they will turn away from the dying objects of earth, and setting their affections on things in the heavens, live and die with a hope full of immortality.

ZACCHEUS, AN EXAMPLE OF TRUE CONVERSION.

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THE history of Zaccheus, as recorded by Saint Luke, furnishes an example of true conversion, and may with advantage be contemplated in this view. He was a chief publican, or the principal collector of taxes within a certain district; and had acquired great wealth. It is not however necessary to infer, that this was the fruit of dishonesty or extortion; for though these vices were the common disgrace of his profession, its honourable gains were abundant, and he might have been rich before he was a publican. He had heard of the fame of Jesus, and was anxious to see him. Our Lord, who knew his wishes, and observed his eager curiosity, indulged him with the most favourable opportunity of gratifying them. This day,' said he, 'I must abide at thy house.' The proposal was as welcome as it was unexpect ed to Zaccheus. He could not but feel himself honoured by such kindness from one, who had the reputation of a distinguished prophet; and he received him joyfully.' We have reason to think that the whole time was spent in useful conversation; and though the particulars are not related, yet from his discourses on other occasions, we may form some judgment of what were his instructions to this enquiring and candid publican. He appears to have explained the nature of his religion, and particularly the social duties it prescribes. In Zaccheus he found an attentive hearer; a mind willing to listen to the instructions he had to impart, and to be guided by them in his future conduct. He at once entered into the practical intent of our Saviour's lessons; and resolved, that if in any instances, unperceived, or unknown to himself, he had injured any one, he would make the amplest restitution. The liberality too with which he proposed to distribute his property was an acceptable evidence of his sincerity, and of the happy influence, which the instructions of Christ exerted upon his mind. Our Lord evidently approved his conduct,