And if these things be done in the green tree, what shall be done in the dry? There is a reproach irreparably attached to the cross. Genuine religion never can be really loved by the natural man. "The spirit of the world" and "The spirit that is of God" are so opposite to each other, that before there can be a cordial union and harmony, one of them must be changed. It is not difficult to determine in which of these the change must take place. Indeed it is already determined; "Be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God." He who was fairer than the children of men, said to his disciples, "If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." To those who did not believe on him, he said, "The world cannot hate you; but me it hateth because I testify of it, that the works thereof are evil." The reasoning from hence is easy, and the application needless. But our Savior could say, " Which of you convinceth me of sin?” “ Many good works have I shewed you from my Father; for which of these works do ye stone me?" The

enemies of Daniel were forced to confess; "We shall not find any occasion against this man, except we find it against him concerning the law of his God." In agreement with which is the language of the apostle: "If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you. On their part he is evil spoken of, but on your part he is glorified. But let none of you suffer as a murderer, or as a thief, or as an evil doer, or as a busy body in other men's matters.". Hence it appears, that there is a reproach very distinguishable from that which results from our cause, and for which we are accountable. And this may be, and will be avoided by a conscientious and exemplary uniformity so that no evil thing can be said of us,

By means of this we adorn the doctrine of

God our Savior; we put to silence the ignorance of foolish men; while others are even won without the word, and constrained to glorify God in the day of visitation: according to the admonition of our Lord: "Let your light so shine before men that they may see your good works, and glorify your Father which is in heaven." How powerful is the silent eloquence of a holy and blamelesss life. Actions speak louder than words; and practice might be

rendered more useful than preaching. It is an awful consideration that we are "The epistles of Christ," and by reading us, the world will judge of our religion; "What manner of persons therefore ought we to be in all holy conversation and godliness." How careful should we be to make a righteous and a favorable impression, by the influence of our character.

How lamentable it is to observe in Ritche's "Life of Hume," that such a man as Dr. Robertson, could be addressed in the language of profane swearing; but this undeniably appears in the letters of the philosopher to him; and by parity of reasoning, we may conclude that in the same stile he was often greeted in conversation too. We all know how a consciousness of the character we are addressing affects us both in our correspondence and our discourse. There are men with whom

* See a most eloquent and impressive notice of this book in the Eclectic Review for January, 1808. I cannot help availing myself of an opportunity to recommend this review most earnestly to the attention of my religious readers in particular, and of the public in general. He surely has not candidly inspected this valuable publication, who does not allow that its literary merit, its liberal principles, and its evangelical tendency, entitle it to extensive encouragement.

every one would feel it as impossible to use irreligious improprieties, as to throw mud in the king's face; the majesty of the being would defend him. There is something defective, especially in a minister, unless his character produces an atmosphere around him, which is felt as soon as entered. He, even more than a christian is a representative of deity, and the place whereon he standeth is holy ground. It is not enough for him to have courage to reprove certain things, he should have dignity enough to prevent them-and he will-if the christian be commensurate with the preacher,, and he walks worthy of God who has called us unto his kingdom and glory. This was the case with the man of God, whose loss we deplore. What he professed to be he was, invariably and throughout. In his character there was nothing to be concealed; nothing to be propped. It was an assemblage of excellency that would bear the closest inspection, and it struck every beholder. It was impossible to be an infidel near him. Every one saw in, him the truth, the efficacy, the glory of the gospel. No one that approached him could be wicked; he was ashamed of every thing sinful, till he got out of the reach of his voice, the sight of his person, and the remembrance of

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name. He did much good in the pulpit, but unspeakably more out of it. He taught publicly, and also from house to house: but when nothing was said, he was always instructing, reproving, admonishing, and encouraging by his heavenly example. His life crowned his labors. What he did was enforced by what he was..

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Fifthly. We are led to reflect on the advan tages of evangelical religion. It must be allowed that the deceased discovered the spirit, and exemplified the life of a christian in no common degree. But it may be contended that the character we have pourtrayed was independent of the principles which he had adopted; and that he was so excellent, notwithstanding his sentiments, rather than as the result of them. Such an insinuation can only arise from an unhappy indisposition to admit evidence in favor of what are called, the doctrines of grace: nor is there any plausible ground for the supposition. Every man that deserves the name of a character, and in proportion to his excellence, lives not accidentally, but by rule: he moves not uncertainly, but is governed by some fixed views and motives: he does not leave the vessel to the current, or the wind, he has a port in view, a rudder, a compass. Hence