time, they seem dissatisfied-they question the genuineness of the work, as though the Holy Spirit must necessarily act in detail, and that it is not cherishing a probable hope when we anticipate that the same divine influence which sends home a faithful, scriptural exhortation or warning to the heart of one individual cannot with equal ease cause it to prick the hearts of many. There is one thing deserving the attention of very one who would examine the subject of revivals ; it is this, the terms 'extravagance,' 'zeal without knowledge,' &c. are all relative in themselves. What one man would term extravagance, because he is in a cold back-sliding state himself, might seem very much like sober-mindedness to one whose affections 'went out after God.' If a man love this world more than he does the glory of Christ and the welfare of souls, then everything which goes beyond the standard of his practice will appear in his eyes like zeal without knowledge. In short, in this as in other cases where the things of religion are in question, the only safe plan is to prove all things, not by the changing voice of public rumour, or the waxing or waning popularity of every speaker or teacher, but by the unerring standard of truth.

THE INFLUENCE OF FASHION.

FASHION is the great law of this world. It is more extensive, and generally more powerful, than any other law. It governs both opinions and conduct with almost irresistible sway. The soundest philosophy has been obliged to struggle hard oftentimes to support her rights, even on most important points;

and has gained the day only after a drawn battle. It was a long while before the then fashionable doctrine that the earth was a plain could be set aside, and its revolution on its axis admitted. Even

so wise a human being as the pope thundered his anathema against this intrusion of philosophy into the empire of fashion. Not only are old and greyheaded fashions, contrary to the laws of age in most other cases, strong in might, but sometimes new ones present themselves with the power of a young Hercules, which reason and religion united are hardly able to successfully resist. The multitude are contented to be ruled by fashion, in the most important concerns. Their religion must be directed, not by divine revelation, except as seconding the course, but by some old or new fashion. And some protestant clergymen, going back to popery in this particular, forsake the scriptures to follow the mode

of the times.

I have been led to the above train of thought by the modern practice of sitting at prayer in public worship, and in smaller assemblages, which is to be seen in some places. What introduced this unrespectful mode of address to the Deity, which would not be allowed in a common court of justice, nor even in receiving and dismissing ordinary visitors? Not the bible surely, for it contains no precept nor example of sitting at public or social prayer. Kneeling and standing are mentioned, but we have no account there of the indolent, disrespectful posture of sitting, when formally addressing the Deity. It is excusable in invalids, and may be proper in meetings where a number of short prayers are to be made, with only rising at the first and last; but in nearly all other cases, a different posture seems more proper, whatever fashion may dictate to the contrary. The Christians of the early ages stood

in public prayer out of respect, as one of their historians says, to the resurrection of Christ. Whether this was a reason of it or not, the fact of their standing is undoubted, and probably had chief respect to Christ's speaking of that posture in the parable of the Pharisee and Publican and elsewhere, as well as to the more ancient practice of the church, handed down from the times when the forms of divine worship were very particularly dictated by inspired persons. The Israelites stood, praying no doubt, when God appeared to them at mount Sinai; and they stood, when prayerfully covenanting with him in the plains of Moab. They stood at Solomon's prayer at the dedication of the temple, and when Ezra prayed at the opening the book of the law to read to them. And they probably stood in their addresses to God, at the tabernacle in the wilderness, and when they were in the outer court of the temple, praying at the hours of incense, as there could have been no accommodations for so crowded an assembly to use any other posture. Standing in this duty best unites decency and convenience in a public assembly. Episcopal kneeling is sometimes only formality and pretence; and everything false or affected must be uncongenial to the pious mind, and offensive to Him who requires the heart in this and every duty. To conclude these remarks, I would ask those who practise sitting to give their bibles a slight examination. I would then inquire of them-Is it becoming in Christians to turn the scriptures out of the church at the nod of so irrational a thing as fashion? Is it wise to admit innovations into our religion without at least examining and discussing them in public? And I would advise each individual to follow his own conviction of propriety in the case, without regarding the assumed authority of this new fashion, where it has attempted, by sitting in the temple of

God, to shew itself that it is God, in taking the government of his church into his own unhallowed hands. There is one apostolic injunction which applies to this practice, in common with many others, "Let all things be done decently and in order."

RELUCTANCE TO DIE.

CLERICUS.

"I am afraid to die." This was the language of a young female who has lately been carried to the grave. She lived to be twenty-one years old, without loving God. Her mind had been much impressed with serious things, within a few years, and even within a few weeks, but she put them off for a more convenient season. She recently came into N--, to spend a holiday with her friends. Soon after the religious festival, she was taken ill. In a few days the disease manifested itself in the form of consumption. Her physician told her she had but a short time to live. At this she was surprised, and immediately became much distressed for her soul. The pastor was called in to converse and pray with her. He endeavoured to convince her of her need, and direct her to Christ for help. L. rolled her head upon her pillow, and mournfully exclaimed: "I AM AFRAID TO DIE. The pastor set forth the character of God, to shew how worthy He was of her confidence and love. But L. could not love Him. She could not yield up all to Him. She said to the pastor, though a stranger, she could safely leave her case with him, if he had power to dispose of it. L. was then shewn her great sin and guilt, in thinking less of her God and Saviour than she did of a fellow-worm. Christ was exhibited to her as willing and able to save, even to the uttermost. His invitations were repeated, and L. was urged to accept them, and believe on the Lord Jesus Christ. But, "O," said she, "this is a

poor time to prepare for death,-I AM AFRAID TO DIE."

In the course of her short sickness, the pastor visited her several times. When he approached her bed, she cast her eyes upon him with the deepest interest, and grasped his hand, saying, "Oh, that I was prepared to die but I have put off religion till now it is too late to seek it." She was reminded of the thief on the cross, and commended to commit her all to the Saviour; of the prayer of the publican; and was told that this short prayer offered aright would be heard in heaven. She tried-she prayed, but all in vain. We wept, as we heard her cries for mercy, and her expressions of fear and terror. We felt that there is a fearful meaning in the divine declarations: Then shall they call upon me, but I will not answer—— Many shall seek to enter in, but shall not be able.

The pastor was confident her anxiety arose from anticipated punishment. He endeavoured to shew her her mistake, in being more afraid of suffering than of sinning. She was told that the great evil of sin consisted in its being committed against God; that she ought to repent of it, because it was a transgression of his will, and not merely because it would send her to hell; that she should pray to be forgiven, not merely that she might be saved, but that she might glorify her God and Saviour. She realized the difficulty in her case. She thought; she talked; she prayed; she desired the prayers of others; but when the pastor called again, she said: "I don't know but it's because I am so ignorant; I can't feel as I want to do, I AM AFRAID TO DIE.'

Every time her physician called, L. asked him, how long she should live; she was afraid of being hurried away unexpectedly. The same inquiry she frequently made of her watchers. Several nights she did not shut her eyes to sleep, she was so afraid she would never wake. She charged those who had the