Miscellaneous.

To the Editor of the Methodist Magazine.

DEAR BROTHER,

THE following remarks are submitted with humble deference to your judgment, whether they have any claim to the notice of the Christian public, through the medium of the Magazine.

MONITORY HINTS.

The prevailing triumph of Christianity in the world, is a subject which most deeply interests the breast of the philanthropist. While Ethiopia stretches out her hands unto God, and the isles of the sea are receiving his law, the tribes of the forest are imbibing the word of life, and the altars of Christendom are strewed with sacrifices which do honour to the cause of Immanuel. The effusions of joy which flow from a survey of this scene could not well be repressed without doing violence to every feeling of benevolence: yet to the eye of discernment there is one consideration which sometimes gives them a check, and is succeeded by the most poignant sensibility. It is, that the work begun is not finished, and that the process which must accomplish it, will probably exclude many fair shoots from taking deep root and flourishing in the garden of the Lord. The requisition, "If any man will come after me, let him deny himself daily, and take up his cross, and follow me," continues of the same unlimited importance through life. Hence the quantum of religion cannot be ascertained by a recurrence to church records. While we dismiss from our account scores whose spurious claim brings them into the register of the saints, it may be well to examine why no more of the legitimate number bring forth the fruits of holiness.

A subject so frequently and so variously discussed as that of religion, may reasonably claim the priority of being well explained and well understood; but from a defect in practice, a suggestion arises, that something remains to be done. To detect the human heart in all its windings and disguises, would require an ability which the writer has no conceit of possessing, but it is thought that some touches may be given which would serve as a clue to other discoveries, and that the inquiry followed up would result in the happiest consequences. Justice to the subject would require that the different gradations of intellect, the variety of personal endowments, the distinction of rank and circumstances which compose the Christian community, should be distinctly noticed. And here is a field so broad, and presenting such a contiguity of objects, that to attempt a sketch of one, may be deemed arrogance. God forbid that we should presume to amuse, while we point not to the heart.

MONITORY HINTS.

In the science of religion, more than in any other, its peculiar excellencies are unfolded to a close investigation and faithful pursuit in order to which it is of the first moment to have just perceptions of its progress. A diversity of opinion exists as to the While some at order of the work, while all admit its nature. their initiation conceive they know the whole, others acknowledge a progression without ever arriving at any degree of eminence. Some, with preconceived views of a finished work, having attained to the prescribed standard, remain stationary, or move in an eccentric sphere, without approximating much towards the centre; and now and then one fastens his eye upon the infinite, superior to external influence or attraction, and too strongly set for the mark to yield to internal perplexities, leaves himself and the world behind, with unslacked ardour pursues his course, till, having returned to his original constitution, he participates the unmixed felicities of the element he was created to enjoy. So deeply debased are we by the fall, that we know not properly the extent and ability of our intellectual or moral powers till by grace we are restored to primitive simplicity. Hence may be accounted the incongruous usurpations upon the prerogatives of others, and the neglect of cultivating and improving upon our own stock. If we reverse the usual order of the climax, and present first the more important character, it is from considering that the effect of his influence upon the less, is likely to be greater than that of a previous direct notice.

There are some who seem capable of deep metaphysical and philosophical research. They can nicely define the different existences of spirit, with its principles of animation and re-action, and trace nature through her various operations of cause and effect, to which native powers is added the refinement of literature. These properties, however estimable, unless divine grace give them a right direction, are naturally hostile to the simplicity of the gospel, for they are apt to claim some distinction in settling the subjects of faith, which can only be done by revelation and spiritual comprehension. The world by wisdom knows not God. But it is not from their internal effect exclusively that hinderances arise; for they frequently draw from without a train of attendant evils. The respect usually paid to talents is often like a secret poison, working death under the fair appearance of life. If it destroys not immediately, it saps the root of life, and leaves a heartless trunk, incapable of yielding fruit or giving healthful shade. It is easier to endure "reproaches, necessities, perils, weariness, painfulness, hunger, thirst, cold, and nakedness," than to withstand the enchanting voice of adulation and praise. We are not wanting for instances of persons who commenced a religious course with promising abilities for usefulness, whose progress flattered the hopes of the pious, and gained the confidence of the public, till they became entrusted with sacred and import

ant offices; at length, intoxicated with vanity at their hasty eminence, they were suddenly precipitated from this premature elevation, and in their descent betrayed not only the duplicity of their own calculations, but a reprehensible credulity in those by whose influence they were brought into notice. It is with regret that we think it important to inveigh against that charity which believes all to be genuine which appears so, and gives ready currency to that stamp of character which bears a resemblance to the true, without sufficiently examining its qualities. Another fact which reflects upon the injured cause is, that many of its lovers. love also a little of that adscititious excellence which they vainly expected to derive from an acquisition of members possessing wealth and influence. Though we would not underrate riches or learning, for, subservient to religion, they are of great consequence, yet we would not pay a cringing respect to those who possess them, of whom our holy and exalted religion stands entirely independent.

The abuse or misapplication of the gifts of nature and Providence is one of the heaviest weights in the scale of a Christian's improprieties; because to these may be referred almost every other evil that we lament. As the stewards of the Lord, we are to improve them for himself only: not a part, but the whole; not some times, but at all times; and to be so divested of any selfcomplacency therein, that we may look upon them as the things of another, yet zealous of their right appropriation, as though eternal life depended on it. Could we read the heart, how often should we see those very acts which are blazoned with the highest encomiums, and carry the most benevolent appearances, tinctured with a self-commendation, which must render them odious in the eyes of God. Let the eloquent speaker look for himself in his moving expressions and happy illustrations, in his brilliant quotations and judicious references. Let the approved writer peruse the admirable pages of his work, and observe if no conscious flush of superiority arise while considering his far-spread fame. Let the liberal donor survey the extent of his charities, and see how many are indebted to his generosity, and his distinguishing ability to do good.

External improprieties, numerous as they are, might easier be specified than to trace the springs whence they arise. In the first stages of religion there is often concealed in the soul what would shock the maturer Christian in the survey of his experience, when he finds himself able to act free from his native bias and predilection, and feels that none of the restrictions and obligations of the divine law, are difficult or painful. That all have not equal judgment, is as evident in spiritual as in temporal things, and that this faculty is not the criterion of holiness, is also evident; yet it must be allowed to be one of the most invaluable properties in Christian practice. The errors which so often obtrude

upon the plainest system evince, in a thousand instances, the weakness of human judgment. From a mistaken conception of their calling, persons may do much and to little purpose. If their work be not properly timed and placed it is liable to do more hurt than total negligence. There is with many a common sentiment, that the principal work consists in teaching others, either publicly, privately, or both; and they resolve that no opportunity shall escape without detaching themselvs from the responsibility of neglected duty; and without considering much the circumstances of the individuals to whom their license extends, they often give an undigested portion, unsuitable and misapplied. If we would

do good, we must not consider so much the effect on ourselves as on those for whom we labour, and study to know the best time and method for their sakes The idea that our prescribed plan must be brought into operation on all occasions is doubtless frequently an illusion of Satan. We confess there is much less occasion to caution the forward than to excite the backward; but leaving such as will do nothing, we could wish to see such as are willing to do much, labour to the best advantage, considering the result more than the work itself. The members of the church, like the members of the body, have their distinct offices; and for each to know his own and exercise himself at his respective post would be the sure way for the church to become enlarged and beautified. It is commonly thought that if Christians can set aside the influence of the world, and overcome the fear of man, they are then able to act for God without hinderance or detriment. But there is sometimes an influence from Christians more dangerous than that of the world, because its lines are drawn so intricate as hardly to admit of discovery. Yet when a SINGLE EYE looks through the shade, how distinctly may they be seen, and how much do they detract from many of the most apparently virtuous actions..

Were we to detail upon the list of ordinary Christians we should find items to a large amount on the score of ignorance, prejudice, indolence, lukewarmness, worldly-mindedness, sensual indulgence, refined extragavance, love of praise, of honour, fear, conceit, dislike, envy, suspicion, imagination, with their concomitants, a retinue of evils, which though they exist not in full power, yet they are bars to that holiness without which we can no more live comfortably than we can die peacefully.

In vain do we hold the purest creed, if our faith be only speculative. In vain do we attack the works of the devil if we enter not his bulwark within us. More detestable in the eyes of purity is the sainted mask of religion, than the deformed visage of infidelity. It is not enough that we are more abundant in the externals of religion, and claim a greater pre-eminence in piety than others; the day is coming "which shall try every man's work of what VOL. V.

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sort it is;" when much of what is now valued and admired will probably be reduced to the weight of a grain, or be thrown entirely out of the balance. X. Y. Z.

CUSTOMS OF THE ANCIENT EGYPTIANS.

From Bossuet's Universal History.

THE Egyptians were the first among whom the rules of government were known. That grave and serious nation first understood the true end of policy which is to render life commodious, and people happy. The ever uniform temperature of the clime made their understandings solid and steady. As virtue is the foundation of all society, virtue they diligently cultivated. Their cardinal virtue was gratitude. The glory allowed them, of being the most grateful of all men, shows that they were also the most sociable. Good offices are the bond of public and private union. He who acknowledges favours, loves to bestow them; and ingratitude once banished, the pleasure of doing good remains so pure, that it is no longer possible to be insensible of it. Their laws were simple, full of equity, and suited to unite the citizens among themselves. He who had it in his power to save a person attacked, and did it not, was punished with death as rigorously as the assassin. But if a man could not relieve the distressed, he was obliged however to delate the author of the violence, and there were punishments appointed for those who neglected this duty. Thus the citizens were mutually the guard of each other, and the whole body of the state was united against evil doers. It was not allowed to be useless to the state; the law assigned each his employment, which descended from father to son. A man could neither have two, nor change his profession, but then all professions were honourable. There were necessarily some employments and persons more considerable than others, as there must needs be eyes in the body. Their brightness does not make the feet, or the lower parts contemptible: so among the Egyptians, the priests and soldiers had peculiar marks of honour; but all trades, to the very meanest, were held in esteem; and it was thought criminal to despise the citizens, whose labours, whatever they were, contributed to the public good. By this means all arts came to their perfection: honour which fosters them, was every where concerned: men did better what they had always seen done, and what they had solely been practised in from their infancy.

But there was one occupation which was to be common, and that was the study of the laws, and of wisdom. Ignorance of the religion and polity of the country was dispensed with in no station : moreover, each profession had its district assigned it: from this. there arose no inconveniency in a country that was not very