to place it in its true light. To proscribe works of imagination in the mass would include a much wider sweep of condemnation than novels religious or irreligious. It would banish from our reading much that is not merely purely innocent, but intrinsically valuable, and seal up the fountain of much elegant and instructive literature. Dr. Chalmers's writings have abundantly shewn, that the corruption is in the application, not in the faculty of imagination, which was given, like every other faculty, for the service of God and his church. At the same time, as Miss Graham has observed, the introduction of fiction into the cause of truth is of very doubtful benefit; or, even admitting the prospect of usefulness to be more determinate at least, it has proceeded very far beyond the necessity of the case. Minds formed for effective usefulness need to be conversant with the solidity of truth, not with the visionary atmosphere of fiction; while the indulgence of this artificial character fosters a baneful spirit of excitement ; generates a distaste for well-regulated studies; creates a taste for moral reading of a more detrimental character; and weakens the habits of selfcontroul, so essential to the strengthening of the intellectual and moral principles. The most effectual remedy against this existing and unfruitful indulgence, is to fill up the time with solid pursuits, which leave no room, while they mortify the taste, for works of doubtful utility; to bring also our intellectual recreations to the test of the Scriptural rule, which Miss Graham on a former occasion so justly inculcated, for the proof of the legitimacy of our principles and enjoyments: Whether ye eat, or drink, or whatsoever ye do, do all to the glory of God." 1 66 1 1 Cor. x. 31. Comp. p. 191. CHAPTER V. DIFFERENT FEATURES IN MISS GRAHAM'S A FEW characteristics of Miss Graham more distinctly sketched out, will exhibit the Christian graces in beautiful combination and practical exercise. A compassionate concern for the unconverted— one of the most genuine evidences of a truly Christian feeling-was a predominant feature in her profession of her Master. In health she had actively improved her opportunities in pleading with their souls, and in every exercise of tender anxiety. In the chamber of pain and sickness, their awful condition intensely occupied her mind. The long and "wearisome nights that were appointed her," were often mainly engaged in intercessions for their souls. When first I visited her,'-observed the beloved brother, who was the privileged attendant upon her sick bed-hearing of a poor woman in a dangerous state, and unconcerned about her eternal interests, she eagerly inquired of me concerning her soul, and begged me most earnestly to pray. She spoke with a peculiar interest, as if she felt what it was for a soul to be lost.' Indeed her Minister expresses himself to have been continually struck with her deep tone of anxiety on the state of the parish. If she heard of any that were awakened from a fearful state of stupidity and death, it was always with the most lively expression of her joy. She felt the responsibility of every opportunity of addressing her fellow-sinners, whether rich or poor, on the immensely momentous concerns of eternity. She longed to bring her whole family, friends and neighbours, to Christ, and to heaven, with her. Though suffering under excruciating pain, and her "soul breaking out with longing desires" for a sight of Christ in his glory; yet, when speaking of the perishing state of sinners, she would say-Oh! I would gladly live a hundred years, if I might be the means of saving one soul.' Shortly before her death, when in a state of great exhaustion, she begged her Minister to pray for an infidel, who had an opportunity of seeing her Test of Truth,' as it passed through the press- Weak as the work is' she said in her deep humility-'it may prove a blessing to his soul.' A few extracts from her correspondence will afford interesting and exciting illustration of this important feature of Christian responsibility and love. The fervour that pervades the following letter is deeply affecting. March 18, 1826. ‹ But why should I say I have nothing to write about? I am really ashamed of the folly of the last sentence, and of the frivolous temper which dictated it. Yes, my dear friend, if we love the Lord Jesus, we have always a subject of the deepest interest-enough to employ our tongue and our pen, both morning, noon, and night. I would fain make him the subject of our communication here, as I trust he will be the theme of our songs and praises in heaven; and firmly believing, as I do, that there is neither praise nor lasting joy for those who place their happiness in any thing short of loving him; can I do otherwise than tell you how very earnestly I wish, that you may be led by his grace to make him your all in all? May his Holy Spirit lead us, my dear M-; for in short, all are sinners, by nature as well as by practice, altogether alienated from God, to whom we can only be brought nigh by the blood of Jesus. not let us deceive ourselves in so important a subject. If we are walking in the same way with the world around us, we are not walking in the narrow way which leads to life; nor can we be the followers of that Saviour, "who gave himself for us, that He might deliver us from this evil world.1” There is a peace which the world knoweth not of, and a joy in which all its boasted pleasures are but vanity. This is the peace and the joy, which I 1 Gal. i. 4. Do |