peace and reconciliation; for if ye are Christ's, all things are yours, whether life, or death, or things present, or things to come.

4. We beseech you by the terrors of the Lord." We must all appear before the judgment-seat of Christ, that every one may receive the things done in his body, according to that he bath done, whether it be good or bad:" "knowing, therefore, the terrors of the Lord, we persuade men." For, remember and how awful is the reflection!-that, among those who receive the grace of God, only two classes of persons can be found, -those who accept the offered mercy, and those who reject it: "these shall go away into everlasting punishment, but the righteous into life eternal." How shall you appear at the last great day before the tribunal of Him whose mercy you have slighted? How can you look upon that God, whose indignation burns like fire? And, then, there is an eternity to follow; a night of misery, which will never end!

Ought we not, then, earnestly and affectionately to inquire of you, whether or not you have received the grace of God in vain? It will be of no avail to us that the doctrine of reconciliation is offered, unless we accept it with a right mind, humbly, cordially, and unreservedly. We must be brought, by the teaching of the Holy Ghost, to form a just estimate of our real character: to see that by nature we are living in a state of enmity against God, and that we are utterly undeserving even of the least of his mercies. When we have thus learned the lesson of humility, and the language of our souls is like that of the Publican, "God be merciful to me a sinner," how welcome will be the offer of peace with God! We shall accept of it as life from the dead; we shall receive it with all our hearts, and desire earnestly to be conformed in all things to his holy will and pleasure.

If, however, we have thus em

braced it, let us not be among

the number of those who draw back unto perdition, or who grieve the Spirit of God by their coldness and indifference but let us be vigilant in our calling: let us not be weary in well-doing, knowing that in due season we shall reap, if we faint not.

In the commencement of this great work there should be no delay. The Apostle follows up his exhortation, by declaring that "now is the accepted time," and this" the day of salvation." Every successive day will probably find us less disposed to think of the importance of our souls: the heart soon becomes hardened through the deceitfulness of sin. And will it not be an awful aggravation of our offences, that light has come into the world, and that we deliberately loved darkness rather than light; that the offer of reconciliation was made; and that, with a full conviction of the guilt and misery which must arise from the rejection of it, we would listen to no counsel, and would not submit to the fear of the Lord? By every motive, therefore, which can influence the minds of men-by the goodness of God, by the love of the Redeemer, by the blessings of heaven, and the misery of eternal death as though God did beseech you by us, we pray you, in Christ's stead, be ye reconciled unto God; and that ye receive not the grace of God in vain.

To the Editor of the Christian Observer.

I was much pleased with the useful and nervous remarks of your correspondent, PENSATOR, on the necessity of minutely discriminating characters in sermons and religious publications. I do not, however, think that the plan of generalizing is usually carried to the extent which he appears to suppose; or that the term " sinners" is almost the only one used by the ministers of the Gospel to desig

nate that large class of persons, who, however various in their pursuits and conduct, are all living "without God in the world." On the contrary, several other phrases, such as "pharisee," "hypocrite," "the hardened," "the careless," &c. are, as far as my experience extends, very generally employed, at least by the more serious and active part of the clergy, to point out and discriminate the various classes of their hearers. Indeed, almost every sermon, from persons of this description, is heard to close with the kind of enumeration to which I refer: so that, as far as the intention of the preacher is concerned, there can be no doubt of an appropriate classification being conscientiously designed.

While, however, I do not quite concur with PENSATOR, as to the extent of the deficiency in question, I fully allow that there is much room for general improvement in this branch of the ministerial function. The fault appears to me to be, chiefly, that classification, even where really intended, is rather too vague and common-place; and, to use PENSATOR'S expression, "does not in any degree correspond with the varieties of moral character that are every where to be found." The terms hypocrite, pharisee, &c. are fully as displeasing to a prejudiced hearer as the general term "sinner;" and there is, therefore, as little reason to expect that he will willingly consent to see his own character described in the former mode as in the latter. When a minister commences his application thus: "Let us now see how this subject affects different classes of persons; and first let us begin with the pharisee," who is there in the congregation who chooses to admit that by this term he is to understand himself? On the contrary, who does not immediately interpose 'the shield of obstinacy or self-love, to defend his conscience against all attack from such a quarter? Here, then, arises a

necessity for a more discriminating application. What is meant by a pharisee? What does he believe or disbelieve? What does he do or leave undone? In what consists his deficiency or error? What are the distinguished marks of his character, as opposed to that which the minister had been describing as the legitimate badge of a genuine Christian? How may be best ascertain his defect; and how may he proceed to obtain that renovation of heart, the necessity of which had been enforced?

But perhaps an attempt is made to define the term, and to show its application. "By a pharisee," observes the minister, "I mean a self-righteous man," or, "I mean a man who thinks to get to heaven by his doings." Now, perhaps, to those who are chiefly concerned in the censure, this attempt at specification appears quite as vague and as little to apply to themselves as the general term itself. "No," imagines the bearer, "I am not one of this class: God forbid I should be so spiritually proud as that person whom the minister describes: on the contrary, I fully admit the Creed no less than the Commandments, and know sufficiently well that I have not done so many good works as I ought; and therefore hope, on my repentance, to be forgiven, through Jesus Christ our Lord."-It may be perfectly true, and I imagine is so, that the person thus replying really comes under the scriptural idea of "a pharisee;" and that even the orthodox parts of those sentiments which he utters mean nothing, as proceeding from his lips; but, as far as his own conviction is concerned, I would ask, is it likely that he will be willing to admit him. self as substantially included, so long as he can plead that he is not verbally so?

In visiting the sick, a minister usually finds that his spiritual patient is ever ready with an excuse; and will oftentimes, by the most

a

ingenious subterfuges, evade the force of even an appropriate and personal argument. Now, what one individual is doing in this case, large part of a whole congregation are doing in the other; and if it be so difficult to fix conviction where there is such full opportunity for the closest and most particular discrimination, how much more difficult must it be where the application is necessarily constructed, as in the case of a sermon, on a less finely graduated scale, and is therefore less capable of applying to the moral peculiarities of individual character?

Were a minister to enter the sick chamber of a person ignorant of religion, with merely the heads of such a vague 66 application" as I am now supposing, he would soon find its total insufficiency to effect bis purpose. Imagine him to begin, "Well, my friend, let us ask the important question, Are you a sinner or a believer ?"—who does not know that the answer would immediately be, "Oh, sir, I have always been a believer in religion; I constantly say the Creed and prayers and God forbid that I should be a sinner; for though 1 have had my faults, like others, yet 1 am sure I bear no malice to any body; I had always a good heart," &c. &c. Now, would not the minister here instantly perceive that the words sinner, and believer, were wholly misunderstood by the person whom he wished to instruct? And is it not very probable that a similar misunderstanding prevailed among a large class of his hearers, when the same general and unexplained expressions were employed in his public discourse on the preceding Sunday. The sick person evidently understood by the term "sinner," an openly flagitious character; and by the term "belieyer," one who does not deny the truth of Christianity and if, for want of due explanation, the same mistake occurred amongst the hearers at church, would not the intended effect of the whole

discourse, or at least of the application, be entirely destroyed?

In order, therefore, to convince such a person as has been described, of his real state before God, a more minute reference to the discriminating marks of bis character would be essentially required. This would naturally occur in the ordinary mode of conversation, as the sentiments, the temper, the opinions, the conduct of the individual became unfolded to his pastor's mind. There would be an attempt to grapple with the conscience. Sweeping and indiscriminate charges would be superseded by others of a more personal and modified, and therefore more convincing and affecting, nature. The general indictment, that awful charge in which we are all included, would indeed run as before; namely, that the individual was, in the full import of the term,

a sinner;" but it would be proved and brought home by those characteristic marks which might apply directly to his peculiar case, and which, therefore, he could not generalize or evade. It is not by indiscriminately denominating a person a "pharisee," and then uttering all the woes denounced against pharisees, that a minister can hope to be the happy means of bringing him to repentance. But if he can prove him, in his own eyes, to be a pbarisee, though he may possibly never use the term, he will, by the blessing of God, have prepared him for the genuine admission of all that is to follow. The human heart is too fine and intricate a machine to be handled to any advantage in a coarse and unskilful manner. We must wisely pursue self-love, and pride, and unbelief, through all their windings; we must detect every sin, in all its Protean forms; we must make use of judgment and discrimination, as well as honesty and zeal, if we would really convince men of their transgressions, and bring them, by God's blessing, to a fervent desire after salvation, The minister who combines a due

portion of intelligence and spiritual wisdom with his love for the souls of men, instead of contenting himself, as is too often the case, with a few barren generalities and common-place censures, will perceive the necessity of thus accommodat ing his application to the specific varieties of character under his peculiar inspection. He will not, so far as he can prevent it, suffer any one to escape in the crowd; but, by a deep study of the human heart in general, and an intimate acquaintance with the peculiar cast of his own auditors in particular, will endeavour to make his application to their consciences so close and discriminating, that nothing but wilful perversion or determined obstinacy, can prevent their duly feeling the force of his exhortations.

rinth;

I am aware, sir, that this mode of application requires much thought and study; and that even ministers of genuine piety and unwearied application may not always possess that deep insight into the human heart which is necessary in order to exhibit it in all its varieties of sin and self-deception. Yet the effort should be made; the Scriptures are an infallible clue to the labyand taking these for our guide, and constantly and patiently comparing our own hearts, and the hearts of other men, as far as we can judge of them from their manners and conduct, with the descriptions which God has given of them in his word, we cannot fail to obtain some knowledge, at least, of those "chambers of imagery" with which it is the painful duty of the minister of Christ to be well acquainted.

It must not, however, be omitted to be observed, in conclusion, that, although every means should be exerted by a faithful pastor to impress the minds of his people, it is God alone who can make the word preached effectual to their salvation. Without HIS blessing, the most judicious classification of

character, the most acute sagacity in discriminating, and the most powerful energy in describing the various cases of our hearers, will be in vain. The inference, therefore, from this remark, is, that prayer and study, wisdom and humility, human effort and exclusive dependence on the Divine blessing, should go hand in hand in all our exertions for the spiritual welfare of a thoughtless and unbelieving world.

PENSATOR, JUN.

To the Editor of the Christian Observer.

In your publication of last April, I noticed a communication made by J. N. C. from which it appears, that in a late edition of that celebrated work, entitled "Nelson's Fasts and Festivals," the word "renovation” has been twice substituted for " regeneration"-a term which, till lately, has never been considered objectionable; and which, no doubt, was selected by Mr. Nelson as most applicable to the subject on which he was writing. The public are, I think, greatly indebted to J. N C. for the above communication; and I trust it may induce persons who have leisure for such purposes, to bring to light other alterations, which I fear may be discovered in some of the late republications of the Society. I I am led to this remark by a discovery, made to me by a friend, of an alteration which, according to my judgment, is, if possible, more deserving of censure, and, I will venture to add, more calculated to provoke and perpetuate controversy and contention in the church, than that to which I have already alluded.

In The Family Bible," lately published by Dr. Mant and Mr. D'Oyley, you will find a note on the 31st verse of the 18th chapter of Ezekiel, to which is subjoined the respected name of "W. Lowth,” as the writer from whose commentary this note is extracted. The latter part of it (for it is not necessary to

insert the whole) is in the following words: "God promises (chapter xxxvi. 26.) to give them a new heart, and to put within them a new spirit; here he exhorts them to make themselves a new heart and a new spirit which difference of expression is thus to be reconciled; that although God works in us to will and to do, and is the first Mover in our REFORMATION, yet we must work together with his grace, at least willingly receive it, and not quench or resist its motions."

Now, sir, if you have not already made the discovery, you will, I am sure, bear with surprise, (I will not add a stronger word,) that, in the original commentary of W. Lowth, which now lies before me, there is no such word as reformation" to be found; but that, without any hint or intimation to that effect, without any thing which can lead the reader to suppose that he is presented with a misquotation, the term "refor mation," is substituted in the Family Bible, for that of " regeneration." "God," in the commentary of W. Lowth, is represented as "the first Mover in our REGENERATION."-Upon this substitution of one word for ano

ther, and especially a word so cold, so ethical, so unmeaning, as reformation, I shall not trouble you with any remark. The act will, I think, speak for itself, in the judgment of every candid and impartial person, whatever may be the system to which he is attached. I can hardly conceive it possible that the most devoted supporters of Dr. Mant's views of regeneration can approve this mode of circulating and recommending them; or that they would sanction the practice of garbling and mutilating the works of deceased authors, and then bringing them forward, patched and disfigured by a modern hand, in confirmation of opinions which in their genuine form they would probably have had a ten

To the Editor of the Christian Observer.

I HAPPENED lately to take up an old book, entitled "Europæ Speculum; or, a View or Survey of the State of Religion in the Western Parts of the World. Anno 1599." It is addressed to Archbishop Whitgift, and is ascribed to the pen of the celebrated Sir Edwin Sandys, as the result of his travels, and containing the chief of his observations made in them. My edition is printed "Haga-Comitis, 1629." I will transcribe a passage, which, I fear, is but too applicable to practices creeping in amongst ourselves; and which, in whatever quarter they may occur, I conceive it is a debt due to Christian sincerity to expose.

says,

"It is to be thought,” the author "that their prosperous success (that of the Romanists) in pruning and pluming those latter writers, effected with good ease and no very great clamour, as having some reason, and doing really some good; was it that did breed in them an higher conceit, that it was possible to worke the like conclusion in writers of elder times, yea, in the Fathers themselves, and in all other monuments of reverend antiquitie and the opinion of possibilitie redoubling their desire, brought forth in fine those indices expurgatorii, whereof I suppose they are now not a little ashamed, they having by misfortune lighted into their adversaries' hands, from whom they