would tend much to remove many of those inconsistencies which we find among professors, and which so often fortify worldly men in the neglect of the gospel, and cause them to speak reproachfully.

You will at once, I dare say, apprehend that this is a preface to my exercising a little of that fidelity which I so much approve. It is; and be assured it is with no feeling but that of the most sin cere Christian regard that I express my regret at the observations I have heard made, respecting the limited scale on which you appear to contribute to advance the cause of the gospel, when compared with your well-known ample fortune. Perhaps you say you give privately. If you say so, I do not question it; and if it be in some fair proportion to your means, it is well. But I appeal to yourself, if, in this case, you do not mistake the path of duty. Many do not distinguish between ostentation and publicity when they quote that text, "Do not give your alms to be seen of men." It is the former, not the latter, our Lord here condemns. We are called to watch over our motives, to see that we do not give alms in order to be seen of men. On the other hand, publicity in acts of benevolence is inculcated in the precept, "Let your light so shine before men, that they, seeing your good works, may glorify your Father who is in heaven." Now, how are we to glorify God by others seeing our good works, unless they really do see them? An opulent Christian is expressly called to set an example of the way in which property ought to be used for the glory of God. Not that others are not called to do so likewise. But a wealthy Christian stands on van tage ground. In the good providence of God, he has it much more in his power than others, by being able to do things on a larger scale, to show how he considers property Ch. Adv.—Vol. XI.

as a talent committed to his trust, and which he is called to employ, according to the measure in which it is bestowed, for the glory of the church.

Now I hold that, with every Christian, it ought to be a matter of serious and conscientious inquiry, Am I, as in the sight of God, employing the property he has given me, to the extent to which I ought, in relieving the distresses of others, and in promoting the interests of the Redeemer's kingdom? No one will deny that such a question every Christian ought to put; and the plain rule of Scripture is, to give as the Lord has prospered us. There must evidently be a proportion between what we give and what we possess; and while no express measure of that proportion is mentioned, as the situation of individuals is very various, we should endeavour to discover, from the whole spirit of the gospel, what duty, in our particular circumstances, requires. I should tremble at the thought of being found, on a death-bed, or at the judgment-seat, to have retained any part of that which I ought to have given for the glory of God in the world. Were this kept in view by many who profess the religion of Christ, there would be no complaint of want of funds for promoting, far more extensively than is at present done, the interests of his kingdom.

But where one who professes our orthodox creed, and is even perhaps strenuous in the defence of it, is never seen to contribute, except on a very limited scale (limited for him at least), for purposes of Christian benevolence, there is far more injury done than from the mere want of his pecuniary aid. It creates a prejudice in' the minds of men against the very creed he holds. He is apt to be accounted not very sincere in his professed zeal for divine truth, C

while that zeal does not more effectually reach his pocket. I have often heard, with regret, those who made no particular profession declare they could not bear to hear such persons speak about religion, while it was manifest it had so little influence on their conduct; as they were plainly as much attached to the world as those who made no such pretensions.

It is but the part of Christian fidelity to say, that I have heard these or similar remarks made in reference to yourself. I have heard them made by those who were connected with you in churchfellowship, and in closer habits of intimacy than I am. I have told such persons what their duty was in such a case. But it is from having reason to fear that what they so readily expressed to others, they had not the honesty to express to yourself, that I have felt it my duty to write you this letter.

I have now performed, my dear sir, what from our long acquaintance I felt to be a duty, though far from a pleasant one. Believing that you and I are travelling together to the judgment-seat of Christ, should it be found, when we appear there, that you had been living in the neglect of an important part of the will of the Judge, and that, though I had reason to fear that this was the case, I had not pointed out to you the evil, I should certainly be found not to have treated you with that fidelity with which it becomes one professing Christian to act towards another; there can at least be no harm in bringing this subject under your notice. If you think I have judged severely, forgive me this wrong. If you knew the sincere Christian regard, and the earnest desire that you may appear at last accepted of God, by which I am influenced in writing you, I am confident you could not be offended at this communication.

In conclusion, I would simply say I invite you to make reprisals. You may find in me as great inconsistencies, in some other things, as I have endeavoured to point out in you. If you do, I will cordially thank you to mention them. Whatever unhallowed feelings might at the moment spring up (feelings to which we are all too subject when any thing is presented to us in the form of reproof), I

trust I shall ever consider it the highest favour that you or any one can do me, in the spirit of the gospel to guard me against evils into which, from the deceitfulness of the heart, I am apt to be betrayed.

With the very best wishes for you and yours, and earnestly praying that we may be directed, in our different spheres, in all things to walk so as to please God,

I am, my dear Sir,

Yours, &c.

SPECULATION THE BANE OF PIETY.

In the Evangelical Magazine for October last, there is an excellent paper "On the importance of increased prayer at the present time." We give the following short extract, as exceedingly applicable to the present state of things in the Presbyterian and Congregational churches of the United States.

Speculation has ever been the bane of piety. It leads to a strife of words, and excludes from our thoughts the truth of Christ. When men plunge from the plain facts of revelation into the airy fields of speculation-leave the simplicity of the gospel for the creations of their own fancy-Satan exults, and Zion mourns. Satan fears the cross of the Saviour, not the speculations of the disciples. The cross is to destroy his empire. Let us, then, arise and

pray; let us pray feeling our sinfulness, relying upon Christ, and entreating his Spirit, in its convincing, converting, sanctifying, edifying, and consoling power. Let us go to his throne, not doubting but he will give us more grace; let us expect that we may receive; let us pray that we may be rendered blessings to the church, the country, and the world.

From the Christian Observer. DEFINITION OF USEFUL KNOWledge.

Will one of your able correspondents be kind enough to inform a plain simple man what is meant by "useful knowledge?" I used to think that to learn to know and serve God, to fear him, and to keep his commandments, was very useful knowledge; and I was accustomed to consider the bible as containing the most useful knowledge extant; and even your pages I thought not wholly useless, as I often gained a hint from them for reproof, correction, or instruction in righteousness.

But all this, I am told, was iny rustick ignorance; that useful knowledge means, to know all about rail roads, and steam engines, and elephants, and hippopotamuses, and other things which in our village no more concern many of us than a sermon preached twenty miles off. I admit that they are very entertaining as a recreation; and that they may also keep a man from the publick house, and enlarge his mind; and in these and other respects be very serviceable; and I would not quarrel with the title of "useful knowledge" applied to such things, if I did not see a disposition among some of my neighbours to suppose that other knowledge must therefore be useless-particularly a knowledge of the bible, and every thing that respects the soul and

eternity-just as you hear some men speak of" the useful classes," as if no person were of any value in society who does not earn his living by manual labour. But why should not even parsons be reckoned among the useful classes? I am sure our clergyman has been of more use to me and my family, both in body and soul, than if he had taught us the names of all the parrots and monkeys in the Zoölogical Gardens; and that his religious tracts on our shelves, and his broad-sheets with very respectable pictures on our walls, have done more to make us wise, industrious, religious, and happy, than the most useful wood-cuts of the Seven Wonders of the World, and the history and representation of both the giants in Guildhall to boot.

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I think, sir, you will see, upon reflection, that deception lurks under such exclusive titles. Why, are not tract and bible societies, "useful knowledge" societies? I can hardly persuade myself that the assumption of such an epithet in relation to things merely temporal, is not meant as an indirect slight to things spiritual and eternal. Had it been said, "secular” knowledge, or " physical," or entifick," or "literary" knowledge, it would have been very proper; but to call that knowledge exclusively "useful," which leaves out all that is useful to the soul and beyond the grave, is a perversion of terms which I cannot but think a symptom of the religious scepticism of these our unhappy days. Is it of no use to know how to get to heaven? I am the more anxious to have the subject considered, because some of my neighbours tell me that Mr. Hume, or some other great man, intends to get a system of national education constructed upon the "useful knowledge" principle. Let us, before we begin upon this plan, really understand what useful knowledge

is, especially to those whose time for reading is very limited. The bible says that "the fear of the Lord is wisdom; and to depart from evil is understanding." Might it not be worth inquiring whether this is true?

A RUSTICK CHRISTIAN OBSERVER.

CHARACTERISTICKS OF THE SCOTTISH

THEOLOGY.

Under this title, there is a very interesting paper in the Orthodox Presbyterian, for May last. From this paper we take the following extract; which, while it contains a notice of two distinguished worthies in the Scottish church, mixes with the account of Dr. Chalmers some remarks which strike a hard blow-we wish it were a death blow-to theological error, folly, and corruption, in the Presbyterian Church of the United States.

There was no man more instrumental in bringing vital orthodoxy into repute than the late lamented Dr. Andrew Thomson. In debate irresistible, in controversy terrible, in pulpit eloquence clear and persuasive, he stood forth on every occasion as the champion of the church's best and dearest interests. We deny not that he had faults. He himself never concealed them, and they were those of a generous and unsuspecting temper. He never used the stiletto. He was no cowardly assassin, afraid to strike, yet determined on revenge. He always wielded his terrible sword in the open field, and in fair combat. Meanness or subterfuge was to him an utter abomination, hence the vehemence with which he sometimes expressed himself, and the apparent acrimony which pointed his arguments. Though harsh, and frowning, and sarcastic to the enemies of the truth, he could be engaging as a little child to the friends

whom he loved, or the companions whom he delighted with the sallies of his wit. There was a nobleness about his whole deportment, which shone alike in his manly gait, and in the strongly marked features of his intellectual countenance. He was a man every inch, whether trampling down indignantly the flimsy defences of ingenious sophistry in the apocryphal controversy, or storming the citadel of moderatism in the General Assembly. His sermons and lectures were masterly specimens of the didactic style of preaching. They exhibited luminous and forcible statements of divine truth; every difficulty was met in a spirit of the utmost candour, and few, indeed, could escape untouched from the grasp of his mighty intellect.

We have long thought that this distinguished divine concentrated in himself more of the peculiarities of the Scottish Theology, than any other of his day. He had all the shrewdness and metaphysical acumen of his countrymen, their deep and thorough knowledge of the Scriptures and to all this was superadded a certain chivalry of character, which made him choose the most arduous station for the sake of encountering the difficulties which belonged to it. The structure of some minds leads them to glory in danger, and to esteem only that victory which is obtained by the most perilous struggle.

Such was Dr. Thomson, whose sudden death, almost in the prime of life, threw a deep and solemn gloom over the crowded city which had so often been the scene of his intellectual prowess. There was reason in the celebrity which he had acquired, and sincerity in the lamentations which were uttered, on his departure into "the rest that remaineth for the people of God." Before his time an unhappy association had grown up between great talent and great cold