side of the sinner's lot, and but one small period of the sinner's exist

ence.

And his representations generally are thus partial and delusive. His representations of courts and camps, of the life of a soldier, the life of a courtier, the life of a shepherd, and the life of an outlaw, are all false. He represents nothing fairly. His pictures have truth in them, I grant, but it is truth so separated from its kindred truth, as to have the effect of falsehood; it is truth presented to the mind in the same form as the devil is accustomed to present it, in order to deceive and destroy. The man that describes the rose, should mention its thorns; the man that describes the bee, should mention its sting; the man that describes the serpent, should mention its fangs and its venom, if he would be faithful to truth. If he tells you of the beauty and fragrance of the rose, and never mentions its thorns,-if he speaks of the honey which the bee collects, and says nothing of its sting,-if he describes the beauty of the serpent, and is silent respecting its fangs and venom, he is a deceiver, a liar, a betrayer, and a murderer. And this is the case with Shakespeare. He gives you a measure of truth on almost every subject on which he writes, but he does not give you the whole truth: he withholds that portion of truth, without which the truth which he presents is more deceitful and dangerous, than unmixed falsehood.

I say the devil employs truth in this way. It was truth that he employed when he tempted the Saviour in the wilderness; the truth of revelation itself. Nearly all the temptations with which he labours to deceive us, and destroy us, are made up of truth. When he speaks to the young of the pleasures and ecstacies of forbidden love,-when he speaks to the adventurer of the glories of war,-when he speaks to the merchant of the power of wealth, and when he speaks to them all of the strictness of religion, of the difficulties and pain of self-denial, it may be nearly all true; but it is not the whole of the truth. It is truth abused and perverted; it is truth made into a lie. And such are the writings of Shake

speare; they are truth perverted; truth made into a lie; truth so presented as to be rendered a thousand fold more dangerous and deadly, than unmixed falsehood, Forbidden love has something else besides pleasures and extacies; it has jealousies, and fears, and many watchings,—it has disappointments, and quarrels,—it has separations, long absence, and desertions,-it has tremblings, and pantings, and many groans,—it has anguish, and gloom, and melancholy, it has tears, and sobs, and shrieks, it has a pang where more than madness lies, the worm that will not sleep, and never dies,-it has shame, and guilt, and degradation,-it has broken hearts,and ruined reputations, and incurable, unutterable wretchedness, it has loathsome diseases, and ruined constitutions, and wasted fortunes,-it has madness, and murders, and the curse of God, and miseries without bounds, and without end. So with the life of a soldier: it has its glory, such as it is, it is true; but it has something else besides glory. It has slavery, and vice, it has hardships, and privations, it has dangers, and wounds, and death,-it has a world of crimes and horrors. And so with all other forms of vice: they have their dark sides, as well as their bright ones; their torments, as well as their pleasures; and the darkness and the torments form the principal part of the whole.

And religion has not only its selfdenial, and temptations, and tears; it has innumerable, unspeakable, and eternal pleasures. It has peace of conscience, and peace with God,-it has the pleasures of holy knowledge, and the delights of heavenly love, it has the assurance of God's favour, and free access to his throne,-it has freedom from the fear of death and hell, and from all consuming cares,it has the pleasures of health, and the consolations of sickness,—it has freedom, and confidence, and selfcontrol,-it has the pleasures of temperance, and purity, and beneficence, and all the pleasures of high and holy friendship. It has all that can give to men true worth, or dignity,-all that can give true peace and joy,—all that can sweeten life, all that can lessen the bitterness of death, and all that can contribute to our blessedness and

glory in the eternal world. Its tears, and conflicts, and triumphs, are as nothing compared with its joys and blessedness. And he, who, when he professes to give you a correct and faithful representation of these things, presents them on one side only, he who, when he speaks of sin, tells only of its pleasures, and who, when he speaks of religion, tells only of its restraints and self-denials, is a deceiver, a liar, a betrayer, and a murderer. And such is the case with Satan; and such, in a great measure, is the case with Shake

speare.

But many things which Shakespeare says, are altogether false. His sentiments, on many subjects, are absolutely erroneous. He frequently puts darkness for light, and light for darkness; calls evil good, and good evil. He speaks of good things, disrespectfully, and of bad things, favourably. He represents virtues, as vices; and vices, as virtues. He speaks of some of the most serious and mischievous crimes, as if they were but trifles, or things purely harmless. Besides an infinity of foolish talking and jesting, which, however, regarded by men, are, nevertheless, inconsistent with the profession of Christianity, he has abundance of filthy, licentious conversation. Then lying, and cheating, and fornication, and adultery, and murder, are all represented either as no evils at all, or as evils of no great moment. Characters are recommended to our admiration, which are directly opposite to what is required by the Gospel; and all the arts and powers of poetry are employed, to present that which is earthly, sensual, and devilish, in tolerable and engaging forms. The whole impression likely to be made on the mind by the perusal of Shakespeare, is opposite to the impression which the Gospel would have to be made on our minds.

Again, Shakespeare was himself a corrupt bad man. He was a fornicator, and a thief, and it does not appear that he ever repented of his crimes. His occupation was one of

the most vicious and degrading in existence, and the whole tenour of his writings proves that he was the miserable slave of sin. And what can be expected from a man of a depraved character?

Again, Shakespeare never appears to have had any design to do good by his writings. He does not appear to have had the least idea that he was under any obligation to do good; and if he had any such idea, he does not appear to have regarded it. His object in writing appears to have been nothing else, than to obtain wealth and honour, by gratifying the corrupt passions and vitiated tastes of men.

In short; the character and tendency of his writings from beginning to end are evil. They are calculated to mislead and pervert the mind: they are calculated to fill the soul with false notions, and filthy images, to awaken unholy feelings, and to cherish vicious passions, and to make men fruitful in every kind of foolish conversation, and ungodly deed.

The sum of what I have said is, that Shakespeare has not correctly described the inward workings of the human heart, in every variety of character and circumstances,—that he passes by the most important and interesting workings of the human heart, that his works are not calculated therefore to give us a correct knowledge of human nature,—that almost the only workings of the human heart which he describes, are the evil workings of the unregenerate heart,-that a full knowledge of the evil workings of the unregenerate hearts of men is not the knowledge which men generally require,—that his representations of human life, and of the workings of the human heart are partial and deceitful,— that others of his representations are altogether false, that he was not himself a good man,-that he did not write for a good end, and that the whole tendency of his writings is to mislead, to corrupt, and to destroy.

(To be continued.)

No. 13.

THE NEXT STEP.-A REASON FOR THE HOPE THAT IS IN US.

WHILST Sowing the seeds of Evangelical Reform, we are met, very frequently, by the following question:"What you say appears to be true and scriptural, and, were it all reduced to practice, would doubtless introduce a happier and holier state of things, but is it practicable? What reason have you for hoping for success ?" We wish to give an answer to this question. We wish to render a reason for the hope that is in us. And we also wish to point out to our friends what appears to us to be the only additional thing now wanting, in order to secure that success for which we hope, and earnestly to urge the necessity of taking this next step.

And first, in reply to the question, What are the grounds on which we cherish the expectation, that the broad and self-denying principles of the gospel of Christ will be reduced to practice? We reply, that these grounds are found in the three following considerations: 1st. The good seed of unmutilated gospel truth is rarely, if ever, sown in vain. 2nd. The same power which gave success to that truth, in primitive times, is promised by the Great Head of the Church to them that rightly ask it, and, consequently, all who desire that power may attain it; and, lastly, the sure word of prophecy de clares that the Messiah shall subdue

VOL. 1.

even all things unto himself.” The first and second of these considerations are already being confirmed by transpiring events. The good seed of undivided truth is not only being widely scattered, but is falling into good ground, and already cheering indications of an abundant harvest are to be discerned. The power from on high, also, already is being sought and found, by some.

"Lo the promise of a shower "Drops already from above." And the third consideration-the sure word of prophecy, is one to which we feel we shall "do well to take heed," until the day of universal righteousness and peace shall dawn.

2. We believe the only additional step now necessary to secure the complete and permanent success of those efforts which are now being made to lead men to become Christians altogether, is comprised in that final direction of our Lord and Master," Tarry ye in the city of Jerusalem, until ye be endued with power. from on high." This direction was given to the disciples, after their minds had been subjected to a long course of preparatory instruction. John the Baptist had taught, throughout the country, the nature of that penitential preparation which was meet for those who would enter the Messiah's kingdom. And our Lord himself had, during a period of three years, presented to their minds truth after truth, as they were able to

bear them. And now the preparatory teaching was completed, and only one thing more was needed the power from on high." Having acquired knowledge, the next step they were directed to take,---the only step then necessary to furnish them thoroughly unto every good work, was the acquisition of such spiritual strength as should be according to their day. Here then is the point of analogy between these primitive disciples, and all those who, in our degenerate age, are awaking to a clearer perception of their holy and exalted calling. God is giving to many a conviction, that whilst experimental religion has been taught and understood with some degree of clearness, there has been a fearful and fatal misapprehension as to practical religion. That the grand ruling principle of supreme love to our Creator, and equal love to our neighbour, whilst theoretically admitted, has been really denied. That even those who have acknowledged the obligation of devoting the whole man to God, and seeking His sole glory, by a life of effort to promote the holiness and happiness of His creatures, that even these have sought to justify them selves in pursuing this world's honours, pleasures, power, and, above all, its wealth. God is giving to many a conviction of the utter fallacy and danger of these prevailing notions, and in connection with this conviction, He is exhibiting the plain, consistent, unsophisticated truth to the minds of men. Men are beginning to see that to "love their neighbour as themselves" implies something far more heavenly and angelic than is popularly imagined, or maintained. Men are beginning to see that many of the injunctions of Holy Scripture, which heretofore have been neglected, or looked upon as figurative, do in reality develope principles and rules of action, which should shape the entire of our external character, and make us live, not to ourselves as hitherto, but unto God. That the followers of Christ should, for themselves, seek temporal good only so far as to secure the greatest capability of useful labour and holy enterprise; and, having done this, should trust in Him that clothes the grass and feeds the ravens; and deem His promise their

sufficient and unfailing refuge. God is teaching this to men; but it is hard to flesh and blood and they ask, "Who can bear it?" They are like the disciples of old, they have some degree of knowledge, but they lack the power. The only thing they need now, is "the power from on high." Without it, or without a larger measure than they now possess, they must remain unstable as water they must be tossed to and fro with every wind of doctrine, or of imagined difficulty. They will either not take up the self-destroying cross at all, or will faint beneath it. They will either be unwilling to put their hands to the plough, or having put their hands to it, they will “ look back.” Without this power, though they should gain all knowledge of their heavenly calling, they will be earthly still in their tempers and pursuits. But with this they shall be more than conquerors. Thus waiting on the Lord, they shall renew their strength, and, in that strength, arise, and go on their way rejoicing. They shall do all things whatsoever Christ commands, when strengthened by his might. They shall go from strength to strength, they shall run and not grow weary, they shall walk and never faint. This is that blessing which we must now seek to secure, and our success is certain. We must not content ourselves with pentecostal knowledge, we must gain pentecostal power. We must not only see what the primitive disciples of our Saviour did, but how they did it, and then we must do likewise. This, then, is the answer to such as ask, How shall these things be? This is the answer to such as seek to know how the degenerate church may recover its first purity and influence; and how men may be enabled to consecrate their all to

God. This is the answer to such as wonder how the better era shall be ushered in. This is the answer, JUST AS AT THE FIRST. Men shall be taught their duty, and then seeking and obtaining "power from on high, shall do it. There shall be a diffusion of light, and then a copious supply of power. The light shines partially already, but we still need the full, efficient baptism of the Holy Ghost. This must now be our aim. To seek this must be our next step

Every evangelical reformer should seek this earnestly, both for himself, and all his brethren. Every church should seek this very earnestly. We would say to all," Tarry ye, until ye be endued with power from on high." We mean not any indolent, inactive tarrying. The disciples, whose labours could not commence till the power from on high descended, did not thus tarry. They "all continued with one accord in prayer and supplication" until the day of Pentecost arrived. And so must we, if we obtain the power we seek. We must engage in prayer. We all must engage in prayer. We all must engage in prayer with one accord. We must join supplication with our prayer. We all must continue with one accord in prayer and supplication. And we must continue thus until our day of Pentecost be fully come. We must use every means. In our private devotions, at the family altar, at the class meeting, the prayer meeting, and in the great congregation, we must stir up ourselves to take hold of God. The conviction that he is a rewarder of them that diligently seek him, must call into action our utmost energies. The knowledge that then will He be found, when we seek Him with the whole heart, must make us willing to endure an agony of prayer. We must pray and never faint. We must take the next step. We must wait thus:

"Restless, resigned for thee I wait,

For this my vehement soul stands still.' We must tarry thus until we be endued with power from on high.

3. We wish very affectionately and earnestly to urge this duty, by the following considerations. We say to our brethren,

"Tarry ye, thus, until ye be endued with power from on high," for this, even this, is now your privilege. If we are willing to do the whole will of God, there is no remaining obstacle. Nothing but the unfaithfulness of God's people has hitherto prevented the bestowment of overwhelming showers of heavenly influence. There is no reason for believing the church, even at this hour, is necessarily deprived of any of that great grace which was upon all the primitive believers. No! we may bring back those golden days, if we

are willing to spend our lives in performing the golden deeds of those Christian MEN. If we will live their lives, we may have their grace. Friends! will you live their lives? Then you may attain the same degree of heavenly power. We know that many of you are willing; and we, therefore, say to you, seize their power. Seize it, it is your right, your own inalienable privilege. Take the next step. Say not that many in modern times have prayed for this in vain. Say not, this blessing is too great to be expected now. No! God has given His light, and He will not withhold His power. He is striving, even now, to show the morning light of a millenial day. Submit yourselves to him. Receive his strength. Welcome, oh, welcome to your souls the power from on high.

And if in

Tarry ye, thus, for then all doubt and perplexity as to any part of your duty, whether towards God, or towards man, shall be removed. For, when He, the Holy Ghost, whom, as the Spirit of Power, the Father shall send down more fully upon you, is come, he shall teach you all things, and shall bring all things whatsoever Christ requires of you, with divine clearness to your minds. any thing ye be otherwise minded, He shall reveal even that unto you. If any man will do His will, he shall know of our doctrine, whether it be of God. Are you in doubt, then, as to what you ought to do, or what you should leave undone, here is the remedy, receive it thankfully, and live. Rest not without a full and satisfying measure of the unction of the Holiest, and you shall "know all things"-all things that pertain to life and godliness. Take the next step. In tarrying for greater power, you are tarrying for greater knowledge too.

Tarry ye, thus, for then your providential way through life shall become distinct and plain. Only take no rash, hasty, and unguarded step, but, before you determine so important an affair, be fully persuaded in your own mind. Only do this or tarry, as you are, until you be endued with power from on high, and every mist shall vanish, and you shall be enabled to decide aright, and to rejoice in the assurance that your Father,