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sets aside the literal meaning of the word day, and gives it the meaning of extended and undefined duration.

4. Dr. McCausland's Theory, which takes up Hugh Miller's and applies it to the six days of the creation as well as to the three in which vegetables, reptiles, and animals were created.

The object of this paper is not to pronounce a judgment on these different theories of creation. My purpose is to describe and not to adjudicate. I shall leave this summary view of the thoughts of many minds on this interesting subject to the thoughtful attention of my readers.

RELIGIOUS CHARACTER: THE MEANS AND HINDRANCES OF ITS GROWTH.

BY REV. E. W. CANTRELL.

NOTHING can be more important than religious growth, since our present happiness and usefulness, and our future destiny, depend upon it. Our present and future do not rest entirely with ourselves-God renders to us supernatural assistance, or we could not escape from the consequences of sin— but they depend upon the religious state which, with the assistance given by God, we attain. If misery is a consequence of moral perversion, and joy the fruit of moral rectitude, the nearer we get to a right moral state in this world, the more shall we possess of at least the highest species of joy which can dwell within the human breast. We are not to live unto ourselves; we are to live for the good of men and the glory of God. The world is a field of religious labour. Our life is to be spent in holy toil. Our work is raising our fellow-creatures from a state of corruption to a state of purity; and the nearer we get to a state of perfect purity ourselves the more effective will our influence and labours be in raising others. We know, too, that without holiness we cannot see God. A right moral state is necessary to fit us for the society, the joys, and the employments of heaven. We may reasonably suppose that, just as one star differs from another star in glory, so a difference will exist between glorified saints, and that difference will be a consequence of the difference in their religious state in this world. The more fully religious character is developed, the greater will be our joy and usefulness here, and the greater will be our glory hereafter.

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Religious character does not apply exclusively either to the inner or the outer man. It includes both. The two great requisites in the present religious economy are faith and works, the fruit and evidence of faith. Those outward moral works which, with resolute determination, can be performed even when the heart is not right, may secure acquittal in the sight of men, but not in the sight of God. Faith, if it hath not works, is dead, being alone." Character includes both the inner and the outer life. But the outer life comes from within; hence religious character is ruled by the inward state, and corresponds to it. Solomon said, "Keep thy heart with all diligence, for out of it are the issues of life." Saviour has taught us that from within, out of the heart, all evil proceeds. The heart is the seat of moral as of physical life. The whole religious character depends upon the heart, and the growth of religious character depends upon the culture of the heart. If the inward religious state is improving, religious character is growing.

Our

Amongst the MEANS of religious growth a serious and earnest attention to religious exercises may be mentioned. All religious exercises are means of growth; private devotions are, perhaps, the most important. Daily meditation and prayer nourish religious life. The Word of God is food for the soul, and prayer is its native atmosphere. Physical life cannot be maintained and developed without food and air; neither can religious character grow without meditation and prayer. That these exercises may be effective the atten

tion given to them must be serious and earnest. It may be feared that in many cases private and family, as well as public devotions, are mere forms. The Word of God may be passed over with a mere cursory perusal, and a string of words and sentences may constitute the professed devotional exercise. Such a formal attention to religious exercises can be of no avail. It is only when we closely meditate on God's word that we can derive nourishment from its stores, and the Holy Spirit can apply it to the development of our piety. Prayers which come from the heart are the only prayers which God hears and answers; consequently if prayer proceeds only from the lips, no blessings will be bestowed in answer to it. The influence which attends real devotion produces a holy effect upon us. The intercourse we hold with God intensifies religious feelings, and matures religious character. In religious exercises, therefore, the thoughts should be fixed and the spirit should be devout.

Vigilant and faithful self-examination is another means of religious growth. Self-examination assists prayer. Prayer is irksome and formal when it is vague and indefinite. It is difficult to be earnest in giving utterance to a few general requests which, from their frequent repetition, have become so familiar that they form a part of every prayer whether appropriate to the time and circumstances or not. By selfexamination we become conscious of errors and needs; and if we approach the throne of grace to ask for deliverance from known errors and for a supply of blessings which we feel that we need, we can more easily enter into the spirit of the exercise. Hence selfexamination should come before prayer. Self-examination assists us in guarding against sin. If we know our failing and deficiencies we can more easily guarded against the one and supply the other. Self-examination should be vigilant. Evil is subtle, so that if we are not vigilant it may creep upon us unawares. Self-examination should be faithful. We are apt to exaggerate our virtues and overlook our faults. Self-accusation is painful; hence, for the sake of sparing our feelings, we may deal treacherously with ourselves.

Faults may be overlooked for a time, but they cannot be always overlooked. The longer they are passed over the more difficult will it be to eradicate them. If we are vigilant and faithful in self-examination, errors will be traced; against them we can guard, and from them we can supplicate deliverance. Thus religious character will grow.

Watchfulness is another means of religious growth. Christ has told us to watch and pray. Growth of religious character requires not only the eradication of evil and the development of good which already exist in the heart, but also defence against the encroachments of sin. There are enemies of religion in our own passions, and in the inducements which the world presents. The author of evil employs a varied and subtle agency to attack the heart and lead it captive. Against attacks we must watch, so that on the approach of temptation we may prepare to defend ourselves. We often fall into sin almost unconsciously. Sometimes temptations come upon us with a sudden and irresistible force. If we watch we shall not be led into sin unconsciously, and for what would otherwise be an irresistible attack we shall be prepared. By this means the deadening influence which sin produces on religious character will be avoided.

Social intercourse may be made a means of religious growth. Intercourse with our fellow-creatures produces an important effect upon our character. If two hold frequent converse they become assimilated, and their character becomes better or worse according to the predominance of virtue or vice. Sometimes a remarkable change is produced in the whole character of a man by a change of society. Association with others helps to mould our character. If, in our social intercourse, there is a due proportion of the religious element, it will foster religious growth. It will produce a more substantial and lasting effect than any other means besides fellowship with God. The religious element is often neglected in general intercourse. It is confined too much to the sanctuary, or at least to those seasons which are specially set apart for religious exercises. The converse of Christians

frequently degenerates into ordinary gossip. We may and should converse on all profitable and interesting subjects, but religion ought not to be overlooked. If we introduced this element more frequently into conversation, unbosomed our difficulties, trials, temptations, and joys, the mutual sympathy which would be awakened, and the mutual assistance which would be rendered, would add greatly to the rapidity of our religious growth.

Sanctification of all engagements and events is another means of religious growth. Religion should be our chief concern. It should not be lost sight of amidst the bustle and excitement of secular business. All the events and transactions of life produce an effect upon character. Everything that we do without regard to religion fosters a spirit of carelessness in regard to it. Every transaction in which we are guided by religious principles strengthens the hold of those principles upon our minds. If we act habitually according to these principles, religious feelings will become more intense, and react upon our outward conduct. should keep religion always before our minds, and make every event subservient to the development of piety.

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Living continually under a sense of God's presence is another means of religious growth. God is invisible to human eyes, and in consequence of His invisibility we are apt to forget that He takes cognizance of our deeds. We give most earnest attention to that part of religious life which is open to the gaze of the world. Secret sins do not afflict us with nearly so much remorse as those that are known to others. Religion has relation both to God and men, but chiefly to God. It is to God that we are responsible, and no thought, feeling, or action, can be hidden from Him. Under a sense of His presence we should always live. A perpetual consciousness of the presence of Him to whom we are responsible, will produce reverent feelings, stimulate to obedience, and be a safeguard against sin both in private and public life.

There are many HINDRANCES to the growth of religious character. Nearly every one has some hindrances peculiar to himself-hindrances which

arise from his circumstances, or from the peculiarities of his physical, mental, and moral cast. Close observation will trace these. But some hindrances are general.

One of these is irregularity in attention to religious exercises. Attention to religious exercises has been mentioned as a means of growth. If the attention given to them is irregular, the irregularity counterbalances the effect which the exercises themselves should produce. We need fresh strength continually, and the omission of one exercise which procures strength gives advantage to opposing influences. The desire to omit any religious exercise. arises from carelessness, and the omission fosters a spirit of carelessness. The soul, like the body, requires regular support. If we are fitful in taking support for the soul, instead of promoting spiritual health and strength, it causes languor and weakness. Regular attention should be given to all religious exercises, especially private devotions. Irregularity in regard to time must occur now and then, particularly in some cases; but the exercises should never be omitted, and as far as possible the same parts of the day should be occupied.

Another hindrance to religious growth is a want of consistency in discharging religious duties. There are those who are very scrupulous in regard to some religious duties, but readily pass over others. For instance, some, looking upon baptism as non-essential, neglect it, although they admit it to be a duty. If we treat any religious duty lightly, it increases carelessness. Religion is not simply a round of duties, some of greater importance and others of less, but also an inward state; hence if we allow ourselves to omit one, even if it appears unessential, such an omission blunts religious feelings and encourages disregard to the claims of God. If we disregard the claims of God in relation to little things, we shall soon disregard them in relation to greater things. It is only by acting with a conscientious regard to all the requirements of God that we can promote religious growth.

Another hindrance is indulgence in practices which, although not positively sinful, are associated with sin. There are practices which are associated in

the mind with sin, and, if indulged in, almost invariably lead to sin. Sometimes such associations are peculiar to individual minds. For instance, an amusement, innocent in itself, may be associated with positive wickedness, as the exercise of the bowling-green with the tavern and intemperance, or the card-table with gambling. These

things are not necessarily associated, yet they have been, and this association springs up in the human mind. Association exerts a powerful influence, and in some instances indulgence in innocent amusements may lead to the sins with which they have been connected. all, but it is with some, and they at least should refrain from them. Such things are lawful, but not expedient. Temptations presented by positive sin are sufficient, without the additional influence of association.

This is not the case with

Another hindrance is pusillanimity in relation to hostile influences. There are those who fear to take a bold stand against the enemies of religion. Some fear to acknowledge themselves Christians. Fear lest they should disgrace the profession deters them.

Such

pusillanimity causes many failures. Firmness and courage will conquer where timidity will be conquered. An enemy who presents a bold front does not expose himself to greater danger, but awakens fear in the breast of his opponent. One who is shrinking and timid awakens courage in his opponent. If we are shrinking, wavering, timid, when we meet with spiritual foes, we shall be unmanned, and their attacks will come with double force. If we expect to be overcome we are sure to be overcome. We should take a firm stand, and not dally with temptations, but be determined to resist them. If we take such a stand, instead of causing us to disgrace our profession, it will be a means of maintaining our position and honouring our profession. "A tone of humility becomes us when we approach to God, a tone of command when we come in contact with foes."

Another hindrance is religious inactivity. Exercise develops the physical

and mental powers, so exercise develops religious character. Inactivity makes life feeble and languid. It is itself weakening. Even if food is taken, it cannot properly accomplish its design without activity. But inactivity impairs the appetite, so that little food can be taken. So in regard to religious character. We may partake of the stores of spiritual nourishment, but if we are inactive they will not be digested. If we are inactive the spiritual appetite will soon be lost. Examples show that those who are active enjoy the greatest share of religious life, and that those who are inactive gradually lose their relish for spiritual things.

Another hindrance is substituting outward activity for personal culture. Activity is a means by which religious growth may be promoted; but there may be activity without the progressive culture of the heart, and even without piety. Young and inexperienced Christians especially are in danger of making this substitution. The Christian religion is eminently a religion of the heart. Service rendered to God, to be acceptable, must spring from a principle of love. Activity will not mature religious character unless it is the outflow of the inner life. If the cultivation of the heart is neglected, nothing can supply its place. The inward spiritual state must have the chief attention, and if that is improving, the outer life will correspond to it.

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These are some of the means and hindrances of religious growth. There are others which are general or peculiar to certain classes. If the means are used and hindrances are avoided, religious character must grow. the spiritual is infinitely more important than the temporal, as the service of God has greater claims upon us than any secular engagements, as the future world is in every respect superior to the present world, it behoves us to use all means which will promote spiritual growth, qualify us for the service of God, and prepare us for the inheritance of the saints in light.

Literature.

THE DIVINITY OF OUR LORD AND SAVIOUR JESUS CHRIST. By H. B. Liddon, M.A. The Bampton Lectures for 1866.

If it were possible and proper to express in writing the admiration of this book which the reading of it excited, we should be in danger of pronouncing a panegyric which all who have not read it, and probably also which some who have, might think enthusiastic and extravagant. For good reasons, whether because the theme is somewhat in our own line of things, or because of an earnest longing for a fresher and fuller treatise upon it than we have for a long time seen, or from the expectation of something unusually excellent which had been raised by a previous publication from the same author, we hailed the appearance of this bulky volume; and we are in no respect disappointed with it. It is true that there is just a little of the chaff of sacramentalism in it--but only a little as compared with what was to be looked for in one so closely allied to the ritualistic Bishop of Salisbury. Its pages, amounting in number to between seven and eight hundred, are pregnant with the precious grain of divine truth, gathered from the field of Holy Scripture. As a contribution to theological literature, we rate it at the very highest value; because while it collects the true testimonies in support of our Lord's divinity, it deals intelligently, and as we think conclusively, with the oppugners of the great doctrine, from the days of Arius to the present time. We are aware that the majority of our readers are not addicted to theological studies, and therefore we shall not occupy our space with even an analysis of these noble lectures. It is hoped that our ministers will be able either to make them their own property by purchase, or to procure the reading of them from the libraries or book societies to which they subscribe. But to give those who may have no means whatever of making their acquaintance with the book a

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"It is natural for an earnest man to ask himself, If I believe in Christ's divinity, what does this belief involve? Is it possible that such a faith can be a cold abstraction, having a real influence on my daily life of thought and action? If this great doctrine be true, is there not still something to be done when I am satisfied of its truth, besides proving it? Can it be other than a practical folly to have ascertained the truth that Jesus is God, and then to consign so momentous a conclusion to a respectful oblivion, in some obscure corner of my thoughts, as if it were a well-bound but disused book, that could only ornament the shelves of a library? Must I not enshrine it in the very centre of my soul's life? Must I not contemplate it, nay, if it may be, penetrate and feed on it, by a reiterated contemplation, that it may illuminate and sustain and transfigure my inward being? Must I not be reasonably anxious till the great conviction shall have moulded all else that it can bear on, or that can bear on it-all that I hold in any degree for religious truth? Must not such a faith at last radiate through my every thought? Must it not supply with a new and deeper motive my every action? If Jesus, who loved and died and rose again for me, be God, can my duties to Him end with a bare confession of His divinity? Will not the significance of His life and death, will not the obligativeness of His commands, will not the nature and reality of His promises and gifts, be felt to have a new and deeper meaning, when I contemplate them in the light of this glorious truth? Must not all which the Divine Christ blesses and sanctions have in some sense the virtue of His divinity?

My brethren, you are right: the doctrine of Christ's Godhead is, both in the sphere of belief, and in that of morals, as fruitful and impervious as you anticipate. St. Paul makes the doctrine the premiss of the largest consequences, the warrant of the most unbounded expectations: He that spared not His own Son, but delivered

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