to others, to exhibit a body of proof which can never be gainsayed.

They have no weak nor vulnerable point about them; no answer deserving a name has been given to them; and, from the silence with which they have been received by infidel writers of any note, we may infer their hopelessness as to the attempt."--pp. 39--43.

There are

so many passages which, if we had room, we should be inclined to quote, in order to do justice to the style and manner of this work, that we find it difficult to make a selection. We can assure our readers, that the whole will amply repay their perusal, and we hope it will be widely circulated. One additional passage, however, we cannot withhold from quoting, on the importance and necessity of believers making themselves more deeply and extensively acquainted with the scope and the harmony of the great charter of their salvation. It is still the fact, that the appetite for excitement, and the pressure of worldly affairs, renders many but too little desirous of that instructive style of pulpit address, of which there are some happy examples, and which we trust will daily become more general. Whoever reflects for a moment, must be convinced that the first duty of a preacher is to put the people in possession of the real meaning of the sacred text, so far as he knows it; and that to convert any passage of the divine record into a mere pedestal for ingenuity to exercise itself on, or for the mere powers of oratory to work on the passions, is far from reaching the object of teaching men "in all wisdom." The consequent duty of the hearer is, to encourage, as far as lies in his power, all efforts to expound more distinctly the will of God. Few will be disposed to withhold their assent from the truth of the following remarks on this very important subject:

"One great obstacle to eminence in the divine life among believers is ignorance of the Scriptures as a whole. They are chiefly known and quoted in detached passages, separated from the general scope and spirit of the context, not seldom with a wrong application, and frequently with some human commentary, obscuring, if not misrepresenting, the divine and original sense. For this reason, and for many others, it is extremely desirabie that the ground of all public teaching should be to make the hearers acquainted with the word of God in its purity and integrity, and hence the great advantage of lectures, if they were kept more distinct from sermons. first and vital object is to make the hearers intelligent readers of the Bible by themselves, not exhausting their interest by saying all that can be said with propriety upon any particular passage, but opening out to them the scope and general design of the sacred writers, entering into the main stream of inspired argument, and rapidly clearing away some of the main difficulties which time

The

and a change of customs and languages has occasioned.

Without this general comprehension of the structure of the Bible, and an intelligent interest in its contents throughout, Christians can never be expected to be rooted and grounded in the faith, but will ever be liable to be blown about by every wind of doctrine.

"It is remarkable that most of the erroneous opinions which at present prevail, may be traced to the neglect of some portion of the Scripture, or of some inspired truth. That which was at first neglected, is afterwards exaggerated; some patron is sooner or later found for

it, who neglects all other truth to do it homage, and who, on the other hand, is regarded almost as the founder of a new neglect may be traced as the first source religion by his opponents, whose previous of the hurtful dispute. To this cause may be attributed many of the late and present contentions concerning assurance of faith, pardon of sin, and the interpretation of prophecy.

"It is not only necessary that knowledge should grow with an increasing insight into the oracles of God, but that all the affections of the soul, united to scriptural knowledge, should have their free and perfect exercise. Hatred of sin, fear of God, (holy fear of him as the righteous governor of the world, filial fear of him as our heavenly and reconciled father,) trust, joy, love, and hope, these are the very essence and life of religion when excited by their proper

objects, and conformably to the truth of the Scriptures. But this subject has been most amply and satisfactorily treated of by Edwards on the Religious Affections, though somewhat lengthy according to the American phrase, and with some rather important mistakes on the subject of assurance. It is to be regretted that his style should be so little adapted to stir up the affections, but all gifts are not given to all men, and he himself has been amply furnished, in many other respects, by the Father of Lights. It is not every teacher who is enabled to touch the heart; slight and transient sensibility may be easily excited, but the deep tide of the passions is, perhaps fortunately, not to be raised at every one's control. The Bible, however supplies all other deficiencies, and it is impossible to read it with much faith and prayer without having our hearts burning within us, while we listen to the words of the Saviour."-pp. 304–306.

PAMPHLETS ON INTEMPERANCE.

(Concluded from page 272.) In answer to the question, How is the prevailing evil of Intemperance to be lessened-the formation of Temperance Societies is recommended in the pamphlets before us, in which associations the members bind themselves to abstain altogether from the use of intoxicating liquors. "Such a compact," the Bishop of London has well observed, "ought not to be necessary in a society of Christians; but in the cause of morality no help is to be despised; and if the shame of violating an engagement made to man can be brought in aid of that holy fear which should keep us from transgressing our covenant with God, such associations may be useful."

The following passage from the Introduction to the Glasgow edition of Dr. Beecher's Sermons, furnishes a compressed account of the origin and success of Temperance Societies in the American States.

"Dr. LYMAN BEECHER of Boston, Massachusetts, had for several years pre

vious to the year 1827, been deeply impressed with the awful extent, and rapid increase of the vice of intemperance. His own multiplied labours, and bodily indisposition, prevented him from giving his thoughts to the public through the medium of the press. This he at length effected in the Six Discourses which follow, on the 'nature, occasions, signs, evils, and remedy of Intemperance.' They produced a strong sensation throughout the community: other individuals took up the subject, and made their sentiments known. Presbyteries and churches became impressed, and days of fasting and humiliation were appointed. The spark which had been kindled, soon extended, and in an incredibly short period, almost all America caught the flame. Societies were organized on the principles Dr. Beecher recommended. A National Society was instituted-State Societies-County Societies-City and Town Societies-and Village Associations, rapidly followed. By the Second Annual Report of the American Temperance Society, presented in January, 1829, it appeared that about 500 had then been instituted, and 100,000 persons had abandoned the use of intoxi

cating liquors. The influence excited

upon public practice and opinion was such, that the consumption of spirituous liquors had decreased one-half in New England, and one-third throughout the remaining States. A number of Presbyteries and Synods, and Conferences of ministers had proscribed their use. Ten medical Societies had passed resolutions and other public bodies and associations against them-25 Militia companieshad joined in the same measure.

"During the present year (1829,) a vast number of new Societies have been formed, and those previously instituted, The various State Societies which have have received large accessions of strength. been formed, are severally appointing agents to go into every town, village, or hamlet, throughout their bounds, to

organize Societies or Associations. Juvenile Societies are springing up every where, and the female part of the community have eagerly embarked in the

good cause. In May 1829, the General Assembly of the Presbyterian Church of

America, comprising 2000 congregations, and 1600 ministers, passed the following Resolutions on this subject.

"That this Assembly cordially approve and rejoice in the formation of Temperance Societies, on the principle of entire abstinence from the use of ardent spirits, as expressing disapprobation of intemperance in the strongest and most efficient manner, and making

the most available resistance to this destructive and wide-spreading evil.

"That they earnestly recommend, as far as practicable, the forming of Temperance Societies in the congregations under their care; and that all the members of their churches adopt the principle of entire abstinence from the use of ardent spirits.

"That, as friends to the cause of temperance, this assembly rejoice to lend the force of their example to that cause, as an ecclesiastical body, by an entire

abstinence themselves from the use of ardent spirits.'

"If these congregations average 500 persons each, an influence is thus at once exerted over a million of people!

"In a narrative of the state of religion within the bounds of the Synod of New York, signed by the Committee appointed for the purpose in November 1828, the following passage occurs, indicative of the result of the operation of these So'cieties. 'It deserves especially to be noticed, that the use and sale of ardent spirits have diminished, in some towns, at least one-half, and in one or two even more, during the past year; and several merchants have excluded intoxicating liquors from their stores. It has been ascertained by experiment, which is far preferable to a thousand theories, that labour both in the field and in the shop, can be better sustained, and prosecuted with greater order, economy and despatch, without, than with the use of ardent spirits. This may be hailed as the harbinger of good, and as the first fruits of the labours of the benevolent in these works of love.'

"Numerous examples are detailed by the American press, of distillers ceasing to work their distilleries from conscientious motives, of retailers abandoning their sale, and of merchants refusing to purchase them, of ships navigated during long voyages without having them on board, of farmers, mechanics, labourers, and others, finding their work better done, their health more confirmed, and their families more comfortably supported, by totally disusing them, and refusing to keep them in their houses. Their customs are already undergoing a change, so that at some of their public dinners where large companies were assembled, there was scarcely any wine, and no spirits at all consumed; and travellers have traversed considerable districts of country without having spirits offered them in almost any family, and frequently without seeing them used, even in the inns upon the road."-pp. xv.-xviii.

To those who are required to be "Ensamples of the Flock" we should not have thought it necessary to address a formal expostulation on this subject, as the gravity of the ministerial office, and the serenity of their own minds, alike require abstinence from the passionstirring, soul-polluting alcohol. than insinuate that the PresbyBut the following passages more terian clergy of Scotland and Ireland conform to the prevailing habits of their people to an extent truly alarming.

"To ministers of the Gospel, I would address a few words. How far has your example gone in giving countenance to this vice? You do not drink to excess yourselves, but have you never given your presence in companies, where your very presence is assumed as a sanction for all that takes place amongst them? You retire before intoxication makes its appearance; but this is supposed to be, not that you disapprove of their habits, but in virtue of your office,--and that, were it not for this, you would yourselves do the same. You are well aware how much your people are swayed by your influence and example, and you have it greatly in your power to put a salutary check upon this growing evil. Think you, that if you were from conscientious motives to relinquish the use of ardent spirits, that there would not be many amongst your people who would speedily pursue a similar course? How often are you expected to grace with your presence the social circle amongst the middling or lower ranks of your hearers, and over a bowl of toddy, or a glass of spirits, to listen to the unmeaning jests, or foolish toasts, or, perhaps, improper songs, introduced by these drinking customs! Is this befitting the dignity of your sacred office? Or amongst the more refined society of the upper ranks, where customs such as these would be regarded as coarse and vulgar, what congeniality of mind do you find amidst the refinements of modern luxury, and the unmeaning routine of fashionable society, where scarcely a word respecting your master can ever find an entrance? you yourselves free from contamination? Does this vice destroy its thousands and tens of thousands, without ever coming near you? Let the history of the churches of our country furnish an an

And are

swer--Let them declare how many congregations have been left without a shepherd, from this insinuating and souldestroying vice."-Glasgow Address to the Temperate, pp. 6, 7.

"Every temperate minister, who really wishes the good of his people, will, with glad heart, join the band going forth against him whose name is Legion, and who, in ten thousand different ways, prevents the people of the Gospel minister from being his hope and joy, and crown of rejoicing in the day of the Lord Jesus.

What a world of trouble, and heart-burning, and disgrace, would be saved to presbyteries, and synods, and ecclesiastical courts of every name, were the candidates for the sacred ministry solemnly pledged to entire abstinence from ardent spirits before habits of intemperance could have been formed? What shameful examinations, and censures, and disgraceful exhibitions before the world, would such a system wipe away! Congregations would know the men of their choice, and they dare not cast temptation in their way; and they would have pastors in their pulpits and social circles, with lips unsealed against drunkenness in all its vileness, and with consciences free to proclaim to the world, that drunkards shall not inherit the kingdom of God. Then they would not have to mourn in secret that the opinions and practices of society prevent all redress for the intemperance of ministers, nor would they be compelled to sit in silence, and look on, while intemperate ministers are filling a neighbourhood with drunkards, by their precept and example, and banishing from whole districts of country the very name and form of every thing good. This is a subject of the last importance. Oh! that I could make it deeply interesting to every man, and woman, and child, through the whole community-oh! that I were made the instrument in God's hand of awakening public feeling against a drunken ministry, and pouring down upon drunken ministers and elders a flood of public indignation, that would sweep them before it! What, in the name of every thing good, has that man to do with the sacred services of religion, who begins to be sanctimonious, and to rave about religion, over his third or fourth tumbler? What business has that man to rail against heresy, whose very vitals are consuming by the worst of heresies-drunkenness? I care not a rush for the orthodoxy of the man, or the body of men, whom I know to be intemperate on the contrary, were I called to name the lowest and basest wretch, and the most nearly allied to

hell, that wears the human name, I would say,--the orthodox drunkard. What claims to strictness of discipline have a Christian congregation on account of rebuking for breaches of discipline, or even excluding adulterers and thieves, if, at the same time, they allow men to join in their communion, and to be the guardians of their communion, who are lovers of intoxicating liquors-lovers of the stimulus which intoxicating liquors give? Can there be any thing more horribly revolting to. every sacred feeling, than to see an elder with the tokens of intemperance shining redly in his face, sitting in judgment on minor delinquents, and passing hard judgment, perhaps, for breaches of church rule? Can there be any thing more disgraceful to all that bears the name of piety, than to see such a man passing along a communion table, with his shaking hand, and trembling step, administering the sacred symbols of the Saviour's love? That man is utterly and wholly unfit to be a minister of the Gospel of Christ, who joins in the revels of the intemperate and the gay--who, at christenings, and marriages, and feasts of all kinds, drinks his glass with the best, and puts no restraint on the reigning inteniperance. Such a man may not have the name of a drunkard-I take for granted that he has not-I take for granted, too, that he is an orthodox man--a respected man-one whose social, hospitable habits have made him many friends; and wo to him who, in the congregation or neighbourhood of such a minister, would dare to move a lip against him! but, notwithstanding all this, such a man is a moral pestilence in any land. He is every day labouring to reconcile religion with the wicked habits and customs of the world--he is propagating a cold, and barren, and speculative orthodoxy, that freezes into ice every fountain of love;

the vilest of the vile quote him as an apology for drunkenness. While he drinks, and preserves a sober face, and a steady step, thousands are maddened and ruined at his side; and whatever character he may leave behind him, or whatever idle inscription shall be engraved on his tomb, he shall sleep in a drunkard's grave--he shall leave a whole neighbourhood polluted, and ruined, and cursed, behind him; and were our ears open to sounds from the world of spirits, we would exclaim, with horror, while hearing his doom, It had been good for that man if he had not been born."". Professor Edgar's Address, &c. pp. 8—10. In Ireland, there exists, we un