most publications, the title is the least inviting part of it. We hope to make our readers better acquainted with it hereafter.

It will not be possible for us, without excluding more appropriate matter, to give our readers à particular account of the various sermons and pamphlets continually issuing fron the press. In future, ordinarily, we shall publish only titles, with such occasional extracts and notices as may be thought interesting. The following are among the more recent publications of this description which have not been noticed in this work.

1. A Sermon by Jacob J. Janewuy, D. D., and a Charge by Rev. J. Gray, A. M., delivered at the ordination of Nicholas Murray, A. M., on the fourth of November, 18:29. Philadelphia: Clark and Raser. pp. 32.

2. A Sermon preached at Acworth, N. H., October 14, 1829, at the Installation of Rev. Moses G. Grosvenor, as Pastor of the Congregational Church. By Z. S. BAR TOW, Pastor of the First Congregational Church and Society in Keene. Boston: T. R. Marvin. pp. 6.

3. The Claims of Education Societies, especially on the Young Men of our Country. A Sermon delivered in the First Baptist Meeting-house in Boston, November 8, 1829, before the Boston Young Men's Baptist Auxiliary Education Society. By Rurus BABCOCK, Jr., Associate Pastor of the First Baptist Church in Salem. Boston: William Collier. pp. 24.

4 The Safety of this Nation: A Sermon delivered in Holliston, on the day of the Annual Thanksgiving, November 26, 1829. By CHARLES FITCH, Pastor of the Church and Society in Holliston. Boston: T. R. Marvin. pp. 14.

5. Prospects of the Evangelical Faith in the Nineteenth Century : A Sermon delivered at the Dedication of the Meeting-house erected by the Calvinistic Church and Society in Hardwick, Mass., Sept. 9, 1829. By JOHN WILDER, Jr. Pastor of the Congregational Calvinistic Church in Charlton, Mass. Brookfield: E. and G. Merriam. pp. 24.

6. Two Sermons,-the first entitled National Blessings of Christianity, delivered in the Meeting-house of the First Baptist Church and Society in Boston, on the day of public Thanksgiving, November 26, 1829;-the second entitled İnfidelity, some of its Modern Features, delivered in the same place on the evening of Lord's Day, December 6, 1829. By CYRUS PITT GROSVENOR, Pastor. Boston: True and Green. pp. 32.

7. The Essential Doctrines of the Gospel: A Sermon by J. H. FAIRCHILD, Pastor of the Evangelical Congregational Church in South Boston. Second Edition. Boston: Peirce and Williams. pp. 36.

We are happy to apprise our readers of the publication of a second and cheap edition of this popular and useful Sermon. May it have a ready sale, and a more extended circulation.

FROM an Address at the annual meeting of the Boston Sunday School Society, (Unitarian,) the following observations may be regarded as deserving particular attention. "Behold," exclaimed the speaker," that hovel, through whose chinks the winter wind whistles. In its comfortless and single apartment, behold that wretched woman! See her wan cheek! It is a mother, and on that miserable bed, her dying child! Its moan agonizes her heart. Hark! It asks for a drop of water to cool the raging fever; but first, mother, kiss me. The scene is over; the mother is childless; the spirit has gone to the throne of its Father; but it has gone educated! That mother, in her wretchedness and in her poverty, had yet opened a fountain of love in the heart of her child. It flowed in the desire for that caress; the fountain will flow forever; it is the water of life; it is the element of worship; it is heaven." Here we are taught, that the fond affection of child for its mother-an affection so tender and strong as to make it ask for a kiss on its dying bed, is the water of life, the element of worship-HEAVEN. If it is the element of worship, it is holiness. Heaven itself consists in the exercise of such affections!

Respecting Jefferson and Adams, we are told by their eulogists, "The apostles of liberty, the holy patriarchs of the revolution, have fulfilled their mission; and leaving the scene of their generous toil below, are gone above to receive their reward." Here patriotism seems to be presented as belonging to the element of

worship as a qualification to which heaven will, undoubtedly, be granted!

In opposition to these and similar statements, wherever found, I shall undertake to maintain the following position: Such qualities as the domestic affections, patriotic attachments, and the feelings of humanity, do not necessarily imply the least degree of Christian

holiness.

It is of importance, before discussing the subject in hand, that a just definition of Christian holiness should be given. It consists in exercising towards God and man those affections of heart which the DIVINE LAW requires. The standard of holiness is the law of God. No human quality is holy, which is not accordant with this standard. Now the apostle Paul assures us, that "love is the fulfilling of the law."* What objects this love must embrace, and in what degrees it must be exercised, in order to be obedience to God, our Saviour has informed us in the comprehensive summary to which he reduced the divine requirements. 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind; and thou shalt love thy neighbor as thyself.'+ Obedience to the divine law consists, then, in the exercise of supreme love to God, and that cordial good will towards men which places their interests on a level with

our own.

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It should be further remarked, that that state of the affections in which any of the objects of heart-felt regard presented in the divine law are overlooked, is not obedience to God. This is a statement of the highest importance in its bearing on the present subject. It is a statement which rests upon the Scriptures. Whosoever,' says the apostle James, shall keep the whole law, and yet offend in one point, he is guilty of all; for, as he proceeds. to show, all the divine commands rest upon the same authority; so that to live in habitual disobedience to any of these injunctions, is to set at naught the divine authority, and thus to show that the heart is not right with God.' That state of heart cannot be holy which, in any particular, habitually disregards the divine will. In support of the proposition which has been announced, I observe,

I. It is generally, perhaps universally admitted, that very estimable qualities may exist in mankind which do not imply Christian holiness. This is evidently true of qualities merely intellectual. Who regards these qualities as having, in themselves, anything of a moral or religious nature? Who blames the weak and ignorant for their mental deficiencies? Who reproaches the idiot for being mindless? The wretch who could do so would bring upon himself the abhorrence of all around him. The

possession of intellectual powers, in the highest degree and most polished forms, no man regards as a foundation on which moral worth may be justly claimed. However valuable we may regard a powerful and well disciplined mind, and large intellectual attainments, we never give them the praise of virtue. We never think of ascribing to them, in the lowest degree, any holy qualities. Take a poem of Burns. What beautiful forms of thought does it exhibit! What lovely images of the imagination does it present! What purity of taste and delicacy of sentiment pervades every line! And yet, alas! this very poem may be devoted to the cause of infidelity. Every attraction with which it shines may be fitted and designed to draw the reader away from God-from the path of duty, usefulness and peace. Whoever yields to its influence is undone! Will you admit that the intellectual qualities of Burns implied Christian benevolence? Surely not. No man, on account of the strength of his mind, and the richness of his intellectual furniture, can lay any claim to moral virtue.-On the ground of this statement, which none will deny, a presumption arises that other qualities may belong to the sensitive nature of mankind, of great use and singular beauty in their proper places, which may not necessarily partake of the nature of holiness. That this presumption looks to substantial truth, I shall now proceed to show, in the light of well known facts.

II. Multiplied facts clearly show, that such qualities as the domestic affections, patriotic sentiments, and the feelings of humanity, exist in many men, altogether separate from Christian benevolence.

1. The first class of facts to which I would solicit attention furnishes ground for the following general statement: The qualities just specified often not only do not reach the most important interests of the objects toward which they are directed, but are so exercised as to injure those interests. The unerring standard of benevolence presents our neighbor as an object we are bound to love as we love ourselves. But what is our neighbor? What does this plain word comprehend? Clearly, the entire being all the interests of a fellow man. Strip that fellow man of a part of the attributes and interests which belong to him, and he is no longer our neighbor-the object which the divine command requires us to love. If we overlook his soul, can we have a full view of our neighbor? If our regard reaches only to his body and his temporal interests, we love only a small fragment of our neighbor. We do not love the object set before us in the law of God, but only a small and comparatively unimportant part of that object. And especially let it be considered, if our regard for this fraction of our neighbor's being leads us to injure the better part of his nature and his most valuable interests, surely this regard for him cannot be obedience to the divine will. Now

this is precisely the form in which the domestic affections often appear. They only reach to the temporal interests of their object. For these interests the parent cherishes a fond regard. He is deeply anxious to promote them. For this, he spares no pains, he grudges no expense. But on the eternal welfare of his childon those interests which lie beyond the grave, he refuses to expend a thought. Not a single effort does he make to secure for it the favor of God and the joys of heaven. And when that child is laid upon the bed of disease-when it is placed on the brink of eternity, the fondness of the parent becomes the deadliest injury to the child. He not only neglects himself to try to prepare it for the scenes of that world to which it is hastening, but sternly refuses to permit others to perform in his stead, such a labor of love! Are not such facts painfully frequent? Ask those who are conversant with dying beds, and they will give an affirmative testimony fearfully strong;-they will answer yes, with affecting emphasis. Is domestic affection, thus exercised, obedience to God? It clearly contains not a particle of that benevolence which the divine will, expressed in the second great commandment of the law, demands.-The same remarks may be applied, with equal truth and force, to patriotic sentiments, and the feelings of humanity. In how many instances do these most evidently reach only to the temporal interests of the objects which they embrace? How often are they so exercised as to injure the most valuable iuterests of these objects? Do those patriots who, to the extent of their influence, encourage flagrant violations of the holy Sabbath, out of regard to the temporal interests of their fellow citizens, cherish the spirit of Christian benevolence? Is it not the direct and powerful tendency of their patriotism (if patriotism it can be called,) to injure the highest interests of their neighbor?

2. The qualities under consideration often reach only a part of mankind. The word neighbor, used in the second great commandment of the law, is clearly of very extensive signification. It includes every man within the circle of our acquaintance. Wherever we meet a child of Adam, we meet a neighbor. This view of the matter is fully sustained by the instructions which, on different occasions, our Saviour imparted to his followers. A Jewish lawyer once demanded of him what he should do to inherit eternal life. Our Lord referred him to the law, requiring supreme love to God, and that love to our neighbor which we cherish for ourselves, assuring him, that if he obeyed this law, he should live. Upon this, the lawyer asked, And who is my neighbor. To explain the meaning of this term, the Saviour related what has been called the story of the good Samaritan. He sets before us a traveller, evidently a Jew, who had fallen into the hands of thieves,' who had robbed him, and left him in the